POSSIDETE ANIMAS VESTRAS 
NH   ornate border 
SERMONS of Master john Caluin, upon the Book of JOB.  
❀ Translated out of French by Arthur Golding.  
IMPRINTED BY LUCAS HARISON AND GEORGE BISHOP. 1574   

TO THE RIGHT HONOURABLE AND HIS SPECIAL GOOD LORD, ROBERT EARL OF LEYCESTER, BARON OF DENBYGH, KNIGHT OF THE MOST NOBLE ORDER OF THE GARTER, ONE OF THE QVEENES' MAJESTIES MOST Honourable privy Counsel, etc. Grace, mercy, peace and truth in Christ.  
ALL men can skill to complain with job, that this short life of ours is fraught with many miseries, afflictions, and adversities, and very experience showeth it to be so. For we see daily in others and feel also in ourselves, the continual perils and crosses that besiege us and pierce us to the heart, even from the time of our birth to the giving up of our last gasp. We found them painful, irksome and tedious to us, and therefore we would feign shifted them of. But in the mean while, do we look up to the hand that smiteth us? do we consider the causes why they be laid upon us? do we seek out the ends whereunto they tend? or have we an eye to the fruits and effects of them? Nay rather degenerating into a kind of brutishness and hanging our heads groveling down too the groundward, we either imagine them to grow out of the earth, or impute them to the influence of the skies, or father them upon fortune, or attribute them unto men, or wit them upon the unhappiness of the time, or tie them to the place, or finally stand amazed at the afflictions themselves, surmising any thing rather than the truth, as who should say that God either could not or would not govern all things by his only will and providence, which is as much as to deny that there is any God at all. By reason whereof we seldom or never enter into ourselves to consider our own state and the inestimable goodness of our God, too think how justly we have deserved too be scourged for our sins, and how fatherly he dealeth with us in cleansing the corruption of our infected nature, and in showing the perfectness of his mighty power in these frail earthen vessels of our weak and mortal bodies. None of these things do we take heed of: and therefore much less do we look so far afore us, as too consider that the end why God scourgeth us, is to bring us back again to him by repentance, that he might show himself a merciful father to us, and heap up his benefits and gracious gifts upon us, too our greater comfort. We consider not that the end of worldly afflictions is always happy too such as fear him, and that the short enduring of he troubles of this life, procureth an inestimable weight of glory in the life too come. Finally we consider not that God being our maker and governor, hath by good right a sovereign dominion over us and all other his creatures, too order and dispose us at his good will and pleasure, and that the same his doing is wrought by incomprehensible power, wisdom, and rightfulness, so as there cannot justly any fault or blame be found in any of his proceedings. By means whereof it cometh too pass, that if he give us ease and prosperity, we be so far off from thankfulness for the same, that we mount up into pride, and not only step forth to disdaining and scorning of those to whom he hath given less ability: but also proceed too the utter forgetting and despising of his majesty, as though we had all things of ourselves, and were not beholding too him for any thing. And if he touch us either in our goods, body, name or otherwiise too our misliking: then either we storm, chafe and fret against him, (specially if we see not an apparent cause of his doings) wherein we blaspheme him by accusing him indirectly of unrighteousness: or else we fall into despair, thinking it unpossible for us to scape out of the present danger, wherein we bereave him of his chief glory, which is to show mercy by preserving the afflicted, and by raising up such as are under foot. Thus (as much as in us is) we utterly shake off his yoke, taking him to be nother our father nor our God. Hereby it is manifest, that whereas every of us hath the name of patience in his mouth, few know what right patience is, and in manner none at all do put it in ure. Some think it to be a stout bearing out of adversities without admitting any grief or hartbyting for the same. And othersome take it too be a yielding too the present affliction upon hope to outwear it by length of tyme. But none of these twain is the true patience, which is allowed of God, and meet too be in a Christian man, as will appear too the diligent reader of this present work. For the one is but a linger in distress without certainty of good issue, and the other is but a dulling and amazing of the senses, too make man's nature more stubborn against God's hand, which is too stubborn of itself already. God therefore knowing the frowardness of mankind, and minding either too bring us home too himself or too leave us utterly unexcuzab 〈…〉 doth in this book purposely above all other parts of the holy Scripture, both defend his own Majesty in maintaining his rightful sovereignty over all his creatures: and also set down a perfect pattern of patien 〈…〉 containing the due obedience and subjection of the creature too his maker. These are the two chief poin 〈…〉 whereupon the whole book of job is grounded. In the discourse whereof, there is showed the incessant d 〈…〉 rousenesse and endeavour of Satan too bring man too destruction: and man's unability too stand against high 〈…〉 without the special providence and protection of God. Whereof, the first warneth us to stand always v 〈…〉 'pon our guard, that we be not surprised by our so subtle and cruel enemy: and the other bereaveth us of a 〈…〉 selftrust, driving us too seek our refuge and succour no where else but in God. And too the intent we may the more willingly suffer all crosses, and take all things in good worth at God's hand: it is showed that God never forsaketh us in our troubles, but upholdeth and maintaineth us even in our uttermost extremities, by a secret and incomprehensible working, not always seen of the world, nor presently perceived of ourselves: and that his afflicting of us is not for any hatred or ill will of purpose too destroy us, but of a fatherly loving kindness, too make us know better both ourselves and him, which is the sovereign goodness and perfect felicity: and therefore that he always giveth them a happy end, too our singular welfare and salvation, making us too triumph victoriously over sin, death, hell, the devil, damnation, ourselves and all the assaults of the world, through the trial of our faith, which by that means becometh more fine and precious than gold. Again, too the end that the wicked may not think themselves too have sped the better by Gods long forbearing of them, and by their hardening of their hearts against his menaces and warnings: it is told them, that the longer that God winketh at them, the heavier his hand will be upon them, and that whereas these temporal afflictions are but sweet chastisements and assurances of Gods inestimable love, and of eternal reward too the Godly: they are too the others sharp punishments in this world, and authentical warrants of Gods utter displeasure, and as it were foretastes of their own unavoidable damnation in the world too come. Thus is the pride of our rebellious nature beaten down on all sides, that by learning true humility, we might receive the comfort which God giveth too his chosen. Many other notable doctrines are diversly interlaced: as, that God's wonderful working in his creatures and in the order of nature, aught to lead us too the knowledge of the creator: That we aught not too be inquisitive of God's secrets further than he listeth too utter them unto us, nor negligent in seeking so far forth as be showeth them: That his only word is the absolute and only sufficient rule, too direct the religion and lives of all men in alcaces and all respects: That nothing in all the whole world happeneth by casualty, but all things are guided and governed too their appointed ends by the fore determinate purpose and providence of God: That man being corrupted by original sin in the fall of Adam, hath not any entrance of reconciliation, or any continuance of atonement with God, but by the mediator, through the only free mercy and gift of God: and finally (with innumerable other like) that there is no difference of the jew or Gentile, Greek or barbarous, learned or unlearned, high or low, or of any other state or person before God, but that whosoever serveth him faithfully and unfeignedly, the same is accepted of him as his dear child, notwithstanding that he seem not to be within the bounds of the visible church. Hereunto are added the duties of all degrees, states, and callings, with a perfect pattern of a pure and uncorrupted life, specially in those whom God hath advanced too honour, wealth or authority, to the intent they should be as it were bright mirrors of God's Majesty upon earth, by shedding forth the light of their virtues too the good example of others, in preserving the common wealth by justice and policy, and in maintaining God's Religion. For it is manifest that job was not of the meaner sort of men, but comparable (both in riches and authority) with the greatest men in his time, and far above the most of those that bear greatest port and countenance in these days. Therefore unto all such as love the true nobility, (which descendeth not too posterity by right of inheritance, nor is purchased by riches, favour, or any worldly means, but is the free gift of God, consisting in the excellency of the mind of the possesser, and not in the opinion of the variable multitude) it shall be very good too consider, not only the general commendation which the holy Ghost giveth unto job, in that he calleth him a sound man, even such a one as feared God and eschewed evil: but also the particular protestations which job himself maketh in the xxix. and xxxi chapters, and in the xxv. verse of the thirty. chapter of this book. For there in defence of his innocency against the wrongful surmises of his friends, he setteth down xvij. points, whereof although some do fitly agreed too the common life of all Christians: yet do they all link wholly together into the nature of true nobility, and belong chiefly too such as are of most pre-eminence: and without them no man can justly accounted himself too be noble or honourable. The first point is the comely and reverend gravity of his person, wherethrough he was feared of his inferiors, honoured of his equals, esteemed of his superiors, and loved of all good and honest men. The second is his pitifulness towards the distressed, as well in feeling inward compassion and grief for their miseries, as also in comforting, cheering, succouring and helping them. The third is his stoutness and vigilantnesse in executing of justice, so as he ministered right to every man indifferently without respect of persons, bolting out the truth of things that were cloaked or unknown, punishing open enormities though they were not presented nor complained of, and himself pleading and maintaining the rightful caces of the ignorant and such as wanted ability too help themselves. The fourth is the undefiled chastity of his body proceeding from the chasteness of a pure heart, so as he did not cast any lewd or wanton fancy towards any man's wife or daughter. The fifth is his plain dealing, in utter abstaining from all deceit, craftiness and guile. The sixth is his steadfastness, in that he could not be alured by the intycement of his eyes, nor provoked by flattery, too step aside from the truth, or too commit any unseemly thing. The seventh is his gentle clemency, in suffering his bond servants and underlings to reason their caces with him when they thought themselves wronged, and in yielding them right even against himself. The eight is his speedy dispatching of men's suits, so as he suffered them not too pine with long lingering. The ninth is his liberality in maintaining such as were destitute of living. The tenth is his abstinence in for bearing too do any man wrong, hurt or hindrance, notwithstanding that he might scape uncontrolled for it. The eleventh is his hating of covetousness, in that no wealth nor riches could infect his heart. The twelfth is his staidness, in that no abundance could make him proud to disdain others, or to set more store by himself, or to have the less care and regard of God. The thirteenth is the nobleness of his heart, in that he was so far from rejoicing at the fall of his enemies, that he rather pitied their miseries, and could not by any means be persuaded too be revenged of them, or to speak evil of them. The fourteenth is his hospitality, in giving interteynement too strangers and such as wanted relief. The fifteenth is his lowliness, in that he was contented to hear of his faults, and cloaked not his sin when he had done amiss, but suffered himself too be reproved even of his underlings. The sixteenth is his just and upright dealing with his Tenants, in paying them truly for whatsoever he took of them, and in not oppressing them with grievous rents, incommes, or services. And finally (which is the very wellspring of all virtue, the mother of all true nobility, and (as ye would say) the very lock and key of all good conversation among men) he protesteth that he had God always before his eyes, or (which is all one) that he was of a pure, sound, and uncorrupt Religion. For too fear God, is not too be afraid of him as the bondman is of his Lord, the Trewand of his Schoolmaster, or the thief of the gallows: but too conceive such an inward reverence of him, by reason of his justice, mercy, wisdom, power, providence, and righteousness, as too think him worthy of all honour and obedience, and too yield the same willingly and heartily unto him, so as we would be loath and sorry too offend him, even though we might be sure too scape unpunished. The only means too bring us whereunto, is the right knowing of his holy word and the steadfast cleaving thereunto, without swerving one way or other, and without taking leave too do any thing that is not warranted there. This fear of God caused job too draw his eyesight always inward, and to look only unto God's will, not regarding either what his own affection and lusts stirred him to, or what his power, riches, and authority enabled him to do, or what any outward occasions and opportunities moved him to, or what the enticements of the world and the persuasions of men alured him to do, or finally, what fame or infamy, gain or loss, love or hatred, or any thing else provoked him to do, but what he knew aught too be done of right, equity, reason, and conscience. For when men's eyes (I mean their minds and wits, which are in deed the very eyes or lamps of light too the whole man) are occupied outwardly: either they rush forth into all lewdness and become utterly wicked, like wild horses that have cast their riders, and run loose whithersoever fury enforceth them: and the greater that such persons are, the more harm do they both by deed and by example: or else they be dazzled with the glittering gloss of vainglory, accompanied with fear of punishment or hope of reward, and so finally fall into the sound sleep of senseless hypocrisy, doing all things in obedience of their own will, and not of Gods william. These later sort are tolerable in the active and civil life, and oftentimes do great good both too their neighbours, and to the whole common weal, but never to themselves, because their good doing springeth not from the right root, which is the hearty obedience of God, ne tendeth too the right end which is the only glory of God: and therefore they may well be likened too the shipwrights that builded the Ark of No, and yet perished themselves in the flood. But the other sort do good nother to themselves nor to others, except it be against their wills, when God maketh them an ensample of his rightful justice, by giving them the due reward of their wickedness. Howbeit forasmuchas these things together with all others points before rehearsed in this Epistle, are largely and substantially discussed by the faithful and learned servant of God Master john Caluin in these Sermons of his upon the book of job, and it were an unseemly thing for an unexpert scholar to write the battle of Troy again after Homer, as the Proverb sayeth: I will not be tedious in withholding your L. long from the reading of the Sermons themselves. Nevertheless I have presumed upon your L. patience to set down this foresaid brief abstract of this work, to the intent your honour and all other noble men (to whom chiefly under our most gracious sovereign Lady Queen Elizabeth, the care of God's Religion and of this common weal belongeth) beholding the groundwork and as it were the platform of so many excellent matters, and thereupon considering the goodness, necessariness, and profitableness thereof to the whole church of God, and too the furtherance of each man's salvation, might like the better of the book, (as I doubt not but that the oftener your L. shall read any part of it, the better you will like it) and by your wellyking cause it too be the more embraced of others too their singular comfort, edifying and welfare. For although the books of holy Scripture take no authority or credit of man, but have a singular kind of spirit, life, and woorkfulnesse in themselves: Yet notwithstanding forasmuchas it is incident to the nature well-near of all inferiors, too regard or neglect even the best things, according as their superiors seem to make more or less account of them, and when godly and well disposed men have taken pains to open the Scriptures too the understanding and capacity of the people, their doings and writings are oftentimes more slightly and negligently received than they deserve too be: The wellyking of such noble men and magistrates as God hath moreover ennobled with the knowledge of his Gospel, is a great furtherance to the good accepting of both of them among all inferior degrees, and God looketh to be so glorified at their hands. Wherefore I humbly commend this work, together with my translation thereof, unto your good L. accustomed favour, whereof I have had so often trial heretofore in accepting of divers works of mine, though containing good, commendable, and godly matters, yet not of like substance, importance and travel unto this. And my trust is that your goodness, both in respect of the newyere, (under the benefit whereof I am the bolder to present it as a token of my bond duty and thankful mind towards your honour,) and also in respect of the work itself, (which being aduizedly read will doubtless yield much more fruit than can be expressed in words:) will bear with my faults and imperfections where any shall occur. For although my conscience bear me witness that I have dealt plainly and faithfully in all respects, and not stepped aside willingly in any point from the beaten path: and although some may think it strange that he which adventureth upon so great and weighty works, should in any wise seek excuse of ignorance or oversight: yet notwithstanding forasmuchas I know the general infirmity of man's nature, how easy it is too slip unwares, and this work is the first of any great weight that ever I translated out of the French ●oong to be published, I crave it as a special favour to myself, and as a benefit to the Church of God, that where any fault shall be found, I may be made privy to them, and I will be as forward as the forwardest to amend them. Thus beseeching God too grant your L. to see many happy and prosperous newyear's upon this Realm, and upon the Church of God furthered and advanced by your good counsel and endeavour, to the increase of your own honour both here and in the world to come, I humbly take my leave. Written the last of December. 1573.  
Your honours most humble always to command, Arthur Golding.   

¶ TO ALL GENTLE READERS, GREETING.  
IF ever men needed too learn what patience is: surely the state of this present time aught to lead yea and too draw them to it. For if we look well about us, we shall find that there hath not been almost any Realm or country, wherein God hath not uttered great scourges. If ye demand the cause: it is evident, so as even the blind (as ye would say) may see it. Let the old men that are now alive consider the wicked things which they have seen committed commonly, since they were first able to remember, unto this day: and must they not needs say (as it was said of the time of the general flood) that all flesh hath corrupted his ways upon earth, that all is full of extortion and outrage, and that such as bear the name of Christians do (as saith Saint Peter) fulfil the way of the heathen, by living in shamefulness, pride, lechery, drunkenness, gluttony, quaffing and abominable idolatry? But like as it is good to know the causes of the adversities that happen, to the intent that men may the better bethink themselves, to amend as well publicly as privately: so is it right necessary to be ●ensed with true patience, that we sink not under the burden when Gods scourges continued long upon us, for even that also is one of the points of the amendment which he requireth of us. Nevertheless, it is a thing that cannot be learned else where than in God's word. For although the ancient Philosophers and other wise men of the world have spoken of it and given certain rules of it: yet was there never any man found that for all his learning thereof in their school, could show that he knew what it is at the need and when it cometh to the putting of it in ure. And in very deed even those that took upon them (as I said) to teach others, besides that their doctrine was unperfect itself, most commonly wist not where they were when it came to the point that they should have practised it in dangers: & those that did best, showed I wot not what a resemblance of patience, which being more nearly considered was clean contrary. Therefore not without cause doth the Apostle saint Paul sand us too the whole scripture to learn patience and comfort: according also as in another text he sayeth, that the end of the scripture is to make a man perfect and ready in all good works. But yet among the books of Scripture, the book of JOB is commended to us by name for that purpose by the Apostle Saint james. And the very bore reading of the story, showeth sufficiently that it is not with out cause. Nevertheless, it is not to be doubted, but that the help of a good expounder is very profitable even to the skilfullest, and likewise necessary in common, for the better knowing and understanding of the diversity of the matters, and for the furtherance of a man's own profiting in the doctrine that is contained in it. That is it which hath moved certain goodmen, to put forth his year. The Sermons of the faithful servant of God and his Church Master john Caluin, upon the book of job, notwithstanding that he himself which is the author of them, and at whose mouth they were gathered, withstood it as much as he could, according as he hath done with his other Sermons. Furthermore, although other men of knowledge have traveled to give a more easy understanding of this book by their writings, yet notwithstanding, beside that these Sermons are in the common French tongue: his manner of handling the doctrine thereof is so plain and well framed to the capacity of the grossest sort (as ye would term them) howbeit without omitting any needful things, and moreover so applied one way & other to the behoof of the present time, that surely all such as intent too judge uprightly and withou●malice, shall found good help here, wherewith too content themselves. For proof whereof, it is not now needful to show a sum of the book, or of the chief points of doctrine and of the use of the same diverse ways. For besides that he shall better found it here and there in reading his Sermons: the first containeth a sufficient discourse, and yet very short to be easily borne in mind. Howsoever the case stand, if those that read the whole, be folk that have already left Idolatry, and given themselves to the doctrine of the Gospel: they shall found here wherewith to further themselves▪ still more and more in the knowledge of God and of our Lord jesus Christ, and specially too strengthen themselves with right patience in their adversities. Or if they be such as have not yet known or listed to discern the true Religion, to frame themselves thereafter by leaving the false Religions, what occasion so ever hath letted them, yet being warned by the doctrine of this book so chawed to them as they shall find it, and chiefly being wakened by God's extraordinary judgement in Job's person, which they shall see there laid forth and declared at length: they shall be prepared to bethink themselves better, & to take profit of the great number of adversities which are seen nowadays in the world, & of far greater wherewith it is very likely that God threateneth men for the great & open despizing of his Gospel. For although the things that are happened this year, as well in his punishments laid upon the wicked sort & the enemies of Christ, as in his chastisements laid upon the faithful, be very terrible: Yet notwithstanding forasmuchas very few amend, and contrariwise most men grow more spiteful in fight against jesus Christ, and some having begun to do well wax reckless again, yea & utterly turn away: there is none other thing too be looked for, but that he will continued to smite still. So then, the first sort shall have to consider, that if job being a sound and righteous man that feared God and eschewed evil, (according as it is witnessed of him) and living so long time before the coming of our Lord jesus Christ and the great light of the Gospel, was handled so strangely at God's hand who loved him: and that the same was too the end that his patience should be tried: it is no marvel though we now in these latter days, under the reign of jesus Christ, have now and then many crosses to bear, & be for our peculiar faults chastised with stripe upon stripe at the hand of the living God, who notwithstanding loveth us, for the serving of whom according to his word, we be turned from ydolls unto him, as saith Saint Paul to the Thessalonians. The second sort shall have to think & bethink, yea & to chaw as their cud, that if God do so shake therodde in his hand over those that are already reclaimed to his sure, to bridle them & make them walk right froward throughout: & that if he have gone that way to work with job as is reported here, who notwithstanding had been as an Angel in the world, in indevering to do his duty to God and man: What is likely to light upon themselves, if they do not in general amend and utterly forsake their foolish, shameful, and wicked idolatry, and particularly the manifest contempt of God whereof they be full, living at this day as Epicures & Atheists: & moreover, some their whoredom & bawdry, some their drunkenness & gluttony, (according as there be some countries that are specially given thereunto) some their ambitious pomp, some their vain worldliness, some their snatching and extortion as well private as public, & othersome their cruelty and insatiable desire too shed man's blood, in spite of all laws and to the confusion of all civil order among men? They shall (say I) have this little word of Saint Peter'S to weigh, which aught to astonish them more than all the thunderclaps that ever rattled in the air: that is to wit, that if chastisement begin at the house of God, & at those which are the true Christians: what shall the end of these be, which rebel against God's Gospel? & if the righteous do hardly scape, where shall the wicked and sinful appear? Behold the thing that all the good servants of God, and all faithful preachers of the Gospel do brotherly pray for at this day, as men have done heretofore. Behold the thing that all the little flocks of the reformed churches dispersed here & there do pray for, behold, the thing that even jesus Christ (as ye would say) in his own person prayeth for: is that they may by him be reconciled to God, & receive his grace in such wise, as it may not be in vain. And it is to be hoped that God of his great mercy will yet notwithstanding bring many of that sort too such change, as he will make them true and earnest followers of the Gospel, as he hath done often heretofore. Notwithstanding, if any or many of them being so entreated for jesus Christ's sake, do harden themselves: let such underst and that they shall not scape God's hand at the last day, and it may be that they shall feel it yet sooner too their great confusion. For it is he whose pre-eminence & none others is in controversy at this day: and which shall of a truth get the upper hand of all his enemies early or late, whatsoever betide. He is willing to have pity upon his creatures, and by word he giveth comfort and patience to all such as are pinched: but specially he comforteth those that are already under his banner, granting them to have peace in him, although they have none in the world.  
Amen.  
At Geneva the first day of june. 1563.   

¶ A TABLE AND GATHERING TOGE there of such places of the Scripture, as are expounded and aptly applied by the Author in these his Sermons.  
The first number signifieth the Chapter of the book of the Bible: the second the verse of the said Chapter: or being but one number, it signifieth the verse of the Chapter next before, the third by A, or B, the first or second Column of the leaf, the fourth the line of the Column.  

Genesis.  
1. 2. THE earth was without form and void, and darkness was upon the deep: 740. b. 19  
3. 4. GOD said, let there be light, and there was light, and God separated the light from the darkness. 212. 6. 37. 710. b. 28.  
14. God said, let there be lights in the firmament of heaven's, to separate the day from the night, and let them be for signs, and for seasons, and for days & years. 775. b. 2.  
16. GOD then made two great lights: the greater light to rule the day, and the less light to rule the night. 172. a. 6.  
Subdue the earth and have dominion over the fishes of the sea, & over the souls of heaven, and over every beast that moveth. 110. b. 18.  
28. Have rule over the fish of the sea, and over the foul of the heaven, and over every beast that moveth upon the earth. 781. a. 15.  
31. All things that God had made were good. 300. b. 14.  
2. 1. The heavens, and the earth were finished, and all the host of them. 172. a. 56.  
17. As touching the tree of know leadge of good and evil, thou shalt not eat of it 571. a. 25.  
20. God found not among the beasts of the field, an helper meet for Adam. 55 b. 6.  
24. The man and the woman shallbe one fleesh. 363. b. 35.  
3. 5. You shall be as Gods, knowing good and evil. 526. a. 16.  
6. Eve, seeing that the tree was pleasant, and good for meat, & she did eat. 571. a. 22. 577. a 46.  
7. Adam, and Eve, after they had transgressed, covered themselves with leaves. 572. b 23. & 601 a 36.  
12. The woman which thou gavest to be with me, hath deceived me. 422. a 60. & 601. b 26.  
4. 4. The lord had respect to Abel, and to his offering. 12. a 33.  
7. If thou dost not well, sin lieth at the door. 650. b 15.  
8 Cain slew Abel. 351. b 20.  
13. My punishment is greater than I can bear. 113. b 58. & 601. a 61. 689. b 10.  
5. 22. Henoch walked with God 410. a 16.  
6. 3. My spirit shall not always strive with man. 398. a 54.  
5. God saw that the wickedness of man was great in the earth. 336. a 43.  
6. God repented that he had made man in the earth, and was sorry in his heart. 198. a 23.  
7. God said I will destroy from the earth, the man that I have made, for it repenteth me that I have made them. 336. a 43.  
9 Noath was a just, and upright man in his time. 205. a 38.  
7. 11. In the time of the flood, all the fountains of the great deep were broken up, and the windows of heaven were open. 761. b 42.  
23. All the substance that was upon the earth was destroyed. 442. b 35.  
8. 20. Noath built an altar, etc. and offered burnt offering. 12. b 40.  
13. The earth could not contain Abraham and Lot, that they might devil together, for their substance was great. 7. b 28. & 820. a 60.  
16. God said to Abraham that he would make his seed as the dust of the earth. 351 b 22.  
14. 18. Melchizedech was a priest of the most high God. 3. a 23.  
15. 1. God is the reward of Abraham. 413. a 45.  
5. The seed of Abraham shall be multiplied like the Stars of heaven 351. b 23.  
12. When the sun went down, there fell an heavy sleep upon Abraham, and lo, a very fearful darkness fell upon him. 77. b 59  
15. Thou shalt be buried in a good old age. 407. b 28.  
17. 1, Walk before me, and be thou upright. 224. b 18.  
18. 19 Abraham will command his sons and household after him, that they keep the way of the Lord, 302. a 45.  
20. The cry of Sodom, and Gomorrha is great, and is come up unto me. 686. b 18.  
23. & 25. Wilt thou destroy the righteous with the wicked. 180. b 31. 450. a 60. 671. a 16. & 35.  
19 24. God caused to rain upon Sodom and Gomorrha, brimstone and fire. 442. b 32.  
23. 1. Sara lived an hundred and seven and twenty years. 820. a 61.  
24. 35. The Lord hath blessed Abraham wonderfully with sheep, and Bieves, and silver, and gold, and men servants, and maydseruants, and Camels, and Asses. 7. b 28. and 820. a 60.  
25. 1. 2. 3. Abraham had taken an otherwise called Keturah, which bore him Zimram, and jokshan, & Medan, and Midean, and Ishbak, & Shuah, and jokshan, begat Sheba and Dedan: and Abraham lived an hundredth seventy and five years. 351. b 25. & 820, 261.  
24. 41. Esau said, I will slay my brother jacob. 351. b 29. & 355. b 13.  
12. The Angels of God went up and down by the ladder. 17. a 57  
17. jacob was afraid, and said, how fearful is this place: this, is none other but the house of God, & this is the gate of heaven. 77. b. 60.  
32. 24. A man wrestled with jacob unto the breaking of the day. 52. b 5.  
Thy name shall no more be called jacob, but Israel, because thou hast had power with god, and thou shalt also prevail with men 663. b 31.  
47. 9 Few and evil have the days of my life been, and have not attained unto the years of the life of my fathers. 407. b 25.   

Exodus.  
1. 16. WHen ye do the office of a midwife, etc. if it be a son, than ye shall kill him: but if it be a daughter, then let her live. 3. a 39  
11. 5. And all the first borne in the land of Egypt shall die. 16. a 56.  
19 9 The lord said unto Moses, lo, I come unto thee in a thick cloud. 753. b 46.  
10. Be you sanctified, for to morrow the Lord will declare his glory. 11. b 41.  
16. The third day when it was morning, there was thunders and lightnings, and a thick cloud upon the mount, and the sound of a trumpet exceeding loud, so that all the people that was in the Camp were afraid. 79. b 10. & 625. a 50. & 753. b 40. & 754. a 4.  
20. 2. I am the Lord thy God. 412. a 46.  
5. 6. God visiteth the iniquity of the fathers upon the children, upon the third and fourth generation: showing mercy unto thousands to them that love him. 417. b 3  
18. 19 All the people saw the thunders, & the lightnings, & the sound of the trumpet, and the mountain smoking, & when the people saw it they fled and stod a far of, & said unto Moses, talk thou with us and we will hear: but let not god talk with us jest we die. 79. b 12. & 632. a 8.  
22. 21. Thou shalt not do injury to a stranger, neither oppress him, for ye were stranges in the land of Egypt. 600. a 57  
23, If you vex, or trouble the widow and fatherless, I will hear their cry. 468. a 27.  
26. If thou take thy neighbours raiment to pledge, thou shalt restore it unto him before the sun go down, for it is his covering wherein he should sleep. 431. a 31.  
28. Thou shalt not curse the prince of thy people. 674. b 55.  
23. 4. 5. If thou meet thine enemy's ox, or his ass going a stray, thou shalt bring him unto him again: if thou see thine enemy's ass lying under his burden, thou shalt help him up again with it. 597. b 12.  
28. 12. Aaron shall bear their names before the lord upon his two shoulders for a remembrance 227. b 30  
30. 18. Thou shalt put water in to the laver. 11. a 32.  
32. 1. Make us Gods to go be fore us. 436. a 48.  
32. 32. Now either pardon their sin; or if thou wilt not, race me out of the book which thou hast, written. 59 a 29.  
33. 19 I will show mercy, to whom I will show mercy, and I will have compassion, on whom I will have compassion. 689. b 35.  
34. 7. God will visit the iniquity of the fathers upon the children, unto the third & fourth generation. 351. a 51.  
38. Moses made an end of communing with the children of Israel, and put a veil upon his face. 632. a 14   

Leviticus.  
16. 3. AAron shall enter into the sanctuary with a young bullock forth sins of the people, & a ram for a biunt offering. 816. a 60.  
17. Aaron shall make reconciliation in the sanctuary for all the house of Israel. 816. a 60.  
18. 5. The man that keepeth the ordinance of God, shall live in the same. 189. a 17. 204. a 6.  
5. Keep my statutes and my judgements, which if a man do, he shall then live in them. 261. a 3. & 575. b 19 & 754. a 12.  
19 18. Thou shalt love thy neighbour as thyself. 319. b 36.  
33. & 34. If any stranger devil in your land, you shall do him no wrong. 600. a 58.  
26. 3. 4. If we do the will of God, he will sand us rain in due season, and the land shall yield her increase. 447. a 14.  
5. 6. They that fear God shall sleep surely, and shall have peace. 230. a & 56 1. 1 a 14.  
14. They that do not the will of God, shall be visited with fear, and swelling, and burning, which shall consume the eyes and make the soul heavy. 497. b 8.  
16. If you transgress my commandments, I will punish you with fear, swelling, and burning, that shall consume the eyes, & make the soul heavy. 606. b 24.  
17. I will set my face against you, and ye shall fall before your enemies, and they that hate you, shall reign over you, and ye shall flee when non pursueth you. 111. a 59 & 518. b 54.  
19 God will make the heavens of the transgressors to be unto them iron, and their earth, as brass. 240. b 46. & 744. b 50.  
23. 24. God will smite the transgressors, yet seven times for their sins. 107. a 16. & 325. b 10. & 817. a 28.  
25. God will sand a sword upon the wicked, that shall avenge the quarrel of his covenant. 230. a 11.  
28. I will walk with you stubbournely, and I will correct you seven times for your sins. 465. a 29.  
36. Upon them that are left among you, I will send a faintness into their hearts in the land of their enemies; and the sound of a leaf shaking shall chase them, and they shall flee as fleeing from a sword, and they shall fall, no man pursuing them. 111. a 59  
36. The transgressors of the law shall flee as fleeing from a sword. 302. b 46.  
36. The sound of a leaf shaking shall chase the wicked. 393. b 25. 518. b 54.   

Numbers.  
11. 23. THe hand of the Lord is not shortened. 559. b 27.  
12. 6. God will be known too his Prophets by visions, and will speak unto them by dream. 639. a 25.  
23. 10. Balaam desired to die the death of the righteous. 421. b 40.  
29. God is not as man, that he should lie. 461. a 34.   

Deuteronomie.  
1. 16. YOu shall judge justly between every man and his brother, & the stranger that is with him. 671. a 20.  
4. 6. The ordinauntes of GOD are our wisdom and understanding in the sight of the people. 527. a 12. & 529. a 42.  
19 Lifting up thine eyes to heaven, and beholding the sun and the moon, and the stars, with all the host of heaven, thou shalt not worship and fall down and serve them which the Lord thy GOD hath distributed to all people under the whole heaven. 593. b 26. & 745. a 13.  
24. God is a consuming fire. 395. a 30. & 643. a 28.  
6. 5. Thou shalt love thy GOD with all thy heart, soul, and understanding. 570. b 40.  
10. GOD hath promised to Israel to make them devil in houses which they have not builded 388. a 46.  
8. 3. Man liveth not by bread only, but by every word that proceedeth out of the mouth of god 347. a 54.  
3. God hath fed his people of Israel in the Desert with Manna, to give us knowledge that man liveth not by bread only, but by all that proceedeth out of the mouth of the Lord 385. a 13.  
10. 17. GOD accepteth no persons, nor taketh no gifts. 673. a 20.  
12. 7. You shall eat before God, and you shall rejoice. 376. a 42.  
7. They that fear GOD, shall eat and rejoice before him. 448. b 46.  
7. You shall rejoice in all that, in the which God hath blessed you. 509. b 55.  
7. Thou shalt rejoice in the presence of thy God, 510. a 30.  
7. Thou shalt rejoice before the the Lord thy God, eating, and drinking. 592. a 40.  
18. Thou shalt rejoice before God, in all that thou puttest thy hand too. 509. b 58.  
32. All that God commandeth us we aught to do, without putting any thing there too, or taking aught there from 327. a 25.  
15. 9 Beware that there be not a wicked thought in thine heart, to say, the seventh year, the year of freedom is at hand, and that thine eye be not evil against thy brother, to give him naught, than I will hear his cry. 468. a 28.  
16. 19 Rewards blind the eyes of the wise, and pervert the words of the just. 315. b 52.  
18. 11, Thou shalt not go to witches and enchanters, or that counseleth with familiar spirits, nor ask counsel at the dead. 624, a 54.  
18. God will raise up a Prophet from amongst us, 624. a 59  
24. 12. 13. If it be a poor body, thou shalt not sleep with his pledge, but shalt restore him his pledge when the Sun goeth down, that he may sleep in his raiment. 431. a 45.  
15. Thou shalt not defraud the hireling of his wages, lest he cry against thee. 468. a 25.  
17. Thou shalt not take the widows raiment to pledge. 431. a 35.  
27. 16. Cursed be he that Curseth his Father and mother. 204. a 30.  
15. Cursed be the man that shall make any carved or molten Image, which is abomination unto the Lord.  
26. Cursed be he that cofirmeth not all the words of this law, to do them.  
26. Cursed be he that hath not fulfilled all the law. 261. a 2.  
28. 1. If Israel do the will of God, he will set him up on high above all the nations of the earth. 447. a 15.  
2. If Israel do the will of GOD, he shall be filled with all manner of blessings 447. a 16.  
4. The fruit of thy body shallbe blessed, and the fruit of thy ground, and the fruit of thy cattle. 417. b 3. 229. a 45.  
10. All people of the earth shall see that the name of the LORD is called upon over the godly, and they shall fear him.  
11. God maketh the Godly to abound in riches, and in the fruit of his body. 351. a 59  
15. 18. If Israel will not obey the voice of the Lord, Cursed shall be the fruit of his body, the fruit of his Land, the fruit of his kine and sheep.  
15. Whosoever obeyeth not the voice of the Lord, shall be afflicted after divers sorts. 606. b 2●.  
22. The LORD will smite the trensgressours of the Law with the sword, and will pursue him till he make him perish. 230. a 29.  
23. The heaven that shall be over thy head shall be brass; and the earth, that is under thee shall be of Iron. 240. b 46. 744. b 49.  
25. The Lord shall 'cause the transgressor of the Law, to fall before his enemies. 230. a 11,  
30. The rebels shall plant the vineyards but they shall gather no grapes. 349. a 56. 471. a 28.  
33. People unknown shall eat the fruit of the earth of the wicked, and all his labours. 306. a 36.  
38. 39 40. Thou shalt sow, and gather little, thou shalt plant a vinyeard, and shalt not drink of the wine, thou shalt have Olive trees, but shalt not anoint thyself with the oil. 471. a 26.  
48. The transgressor of the Law shall serve his enemy which the Lord shall send upon him. 230. a 14.  
49. The LORD shall raise against the transgressors of the law, a people from a far, even from the ends of the earth, flying swift as an Eagle. 230 a 24.  
65. GOD will give a trembling heart unto the transgressors of the Law, and dazzling eyes, and a sorrowful mind. 230. a 14.  
66. 67. Thy life shall hang before thee, and thou shalt fear both night and day, and have none assurance of thy life. Thou shalt say in the morning, would to God it were evening, and at evening, thou shalt say, would GOD it were morning, for the fear of thine heart which thou shalt fear, and for the sight of thine eyes which thou shalt see. 111. b 5.  
66. 67. Thy life shall hung before thee, thou shalt say in the morning would GOD it were evening. 111. b 5.  
29. 4. The Lord hath not given you, an heart to perceive, eyes to see, and cares to hear, unto this day. 335. a 11.  
29. The secrets of the Lord are not revealed unto us, for to do aii the words of this law. 772. a 33.  
30. 6. The Lord will circumcise thine heart, and the heart of thy seed, that thou mayest love the Lord with all thine heart, and with all thy soul, that thou mayest live. 225. a 15.  
12. Who shall go beyond the sea, who shall go up to heaven, who shall go down into the deep to bring us the word that is very near us. 221. a 46. 527. a 28.  
19 I call heaven, and earth to record this day against you, that I have set before you life and death, blessing and cursing, therefore choose life, that thou mayest live. 685. a 39  
32. 2. My doctrine shall drop as the rain, my word shall distill as doth the due. 551. a 48.  
10. GOD keepeth his people as the apple of his eye. 182. b 56.  
11. The Eagle fluttereth over her birds, stretcheth out her wings, taketh them, and beareth them on her wings. 146. b 42.  
15. He that should have been upight, waxed fat, and hath spurned. 441. a 50.  
22. The fire is kindled in my wrath, and shall burn unto the bottom of hell, and shall consume the earth with her incrase, & set on fire the soundations of the mountains, 5●●. a 23.  
34. Allthings are shut up in gods Coffers. 208. a 22. 323, b 8.  
34. Is not this laid in store with me & sealed up among my treasures. 581. a 45.  
39 GOD killeth, and maketh a live, woundeth, and maketh whole, and there is none that can deliver out of his hand. 323. b 8.   

josua.  
10. 12, THe sun did stay and the moon, till the people were revenged on their enemies. 775. b 48  
24. 2. Terah, and Nachor, the grandfathers of Elium, did serve strange gods. 612. a 38. 624. b 13.   

1. Samuel.  
2. 6. THe Lord is he that killeth, and maketh alive, bringeth down to the grave, and raiseth up. 474. a 6.  
12. The sons of Eliwere wicked men, and knew not the Lord. 153. a 18.  
25. The sons of Eli obeyed not the voice of their father, 10. b 35.  
8. 18. The unbelieving shall cry, & shall not be heard. 562. b 60  
10. 10. 11. The spirit of God came into the Prophets, and prophesied among them. 624. b 20.  
13. 14. God hath found David a man after his own heart. 371. a 31.  
15. 22. Obedience is better than sacrifice, 458. b 30.  
16. 11. Samuel said unto Ishai, are these all the children: And he said, there remaineth yet a little one behind, that keepeth the sheep, and Samuel said, we will not sit down, till he be come hither. 554. b 49.  
17. 34. The servant of Saul was keeper of his father's sheep. 154. b 49   

2. Samuel.  
7. 14. IF Solomon sin, I will chasten him with the rod of men, and with the plagues of the children of men. 107. a 3.  
12. 12. I will give thy wives to thy neighbour, and he shall lie with them. For thou didst it secretly, but I will do this thing before all Israel. 37. b 19  
12. Thou hast done it in secret David, but I the Lord will do this thing in the presence of all Israel, and in the presence of the sun. 37. b 19  
15. 26. Let God do with me, as seemeth good in his eyes. 724. b 3  
16. 5. Simei went forth, and cursed David. 554. b 30.  
7. Simei cursed David saying, come forth, come forth thou murderer, and wicked man. 554. b 33.  
10. What know we if God have commanded him to shall thus upon me. 353. b 40.  
11. David said to Abisai, and to all his servants, behold, my son which came out of mine own bowels, seeketh my soul, how much more now the son of Gemini? suffer him to curse, for the Lord hath bidden him. 724. b 3  
22. Absalon went into his father's concubines in the fight of all Israel. 580. a 32.  
17. 14. The Lord had determined to destroy the good council of Achitophel, that the Lord might bring evil upon Absalon.  
22. 42. The wicked shall cry, and none shall save them. 562. b 60.   

1. Kinegs.  
8. 10. 11. 12. WHen the priests were come out of the sanctuary, the cloud filled the house of the lord: So that the priests could not stand to minister, because of the cloud: Then spoke Solomon, the Lord said that he would devil in the cloud. 753. b 49.  
27. The heavens are not able to contain God. 935. b 40.  
21. 10. Thou hast blasphemed god, and the king, Naboth. 14. b 54.  
13. Naboth hath blasphemed god and the king. 14. b 54.  
22. 19 I saw the Lord sit on his throne, and all the host of heaven stood about him on his right hand & on his left hand. 23. b 4.  
20 The Lord said, who shall persuade Ahab that he may go & fall at Ramoth Gilead. 23. b 42.   

2. Kings.  
19 35. THe angel of the lord went out and smote in the camp of Ashur an hundredth fourscore and five thousand. 16. a 51.  
20. 13. Hezekiah heard the Ambassadors of the king▪ of Babylon and showed them all his treasure-house, to wit, the silver and the gold, and the spices, and the precious ointments, & all the house of his armour, and all that was found in his treasures, there was nothing in his house, and in all his realm, that he showed them not. 30. a 44.   

1. Chronicles.  
21. 1. SAtan stood up against Israel, & provoked David to number the people. 24. b 58.   

2. Chronicles.  
32. 31. BEcause of the Ambassadors of the Princes of Babel▪ which were sent unto Ezechias to inquire of the wonder that was done in the land, God left him to try him, and to know all that was in his heart. 30. a 44.   

job.  
1. 8. THe Lord said unto Satan, hastthou not considered my servant job, how none is like him in the earth, an upright man and just, searing God, and eschewing evil. 700. b 24.  
21. 4. God hath given, God hath taken, God be blessed. 362. a 45. 454. b 4. 533. a 48. 672. a 7.  
5. 13. God taketh the wise in their craftiness. 522. a 3. 695. b 28.  
6. 4. job said, the arrows of God are in me. 361. b 23.  
7. 15. Therefore my soul chooseth rather to be strangled and to die, than to be in my bones. 154 a 1.  
20. Now shall I sleep in the dust, and if thou seekest me in the morning, I shall not be found. 141. a 21.  
9 3. If man would dispute against god, he could not answer one thing of a thousand. 155. b 48.  
13. 15 Though he slay me, yet will I trust in him. 162. b 34.  
24. Wherefore hidest thou thy face? 648. a 2.  
14. 2. Man shooteth forth as a flower, & is cut down, he vanisheth as a shadow. 441. b 24.  
15. 16. How much more is man abominable and filthy, which drinketh iniquity like water 189. a 42.  
15 Behold, God found no steadfastness in his Saints: yea, the heavens are not clear in his sight. 189. a 42.  
29. 13. I comforted the widows heart. 187. a 38.  
31. 18. From my mother's womb I have guided the widow. 725. a 23.   

Psalms.  
1. 1. BLissed is the man that hath not walked in the counsel of the wicked. 380. b 46.  
2. I ●issed is the man which meditateth continually in the Law of God. 576. a 21.  
3. The man that meditateth day and night in the Law of God, shall be like a tree planted. by the rivers of waters, which bringeth forth. etc. 158. b 8. 315. a 1. 350. a 18.  
2. 1. Why do the heathen rage, and the people murmur in vain? Why do the Kings and Princes consult a 'gainst God? the Lord willaugh and mock them. 701. a 24.  
4. He that dwelleth in the heavens will laugh, the Lord will mock them. 427. b 19 436. a 5.  
3. 4. I did cry unto the Lord, and he hath answered me 696. a 53.  
6. I laid me down and slept, & rose again, for the Lord sustained me. 561. a 13.  
8 Arise Lord, my God save me, thou hast stricken mine enemies upon the check bone, thou hast broken the teeth of the wicked. 656. b 4.  
4. 4. The Lord will hear me, when I call upon him. 357. a 61.  
7. 8. Many say. who will show us any good? but Lord lift up the light of thy countenance upon us. Thou hast given me more joy of heart, than they have had, when their wheat & their wine did abound. 651. a 14.  
5. 8 I will come into thy house in the multitude of thy mercies, and in thy fear will I worship towards thy holy Temple. 464. a 31.  
7. 10. God trieth the heart and the reins. 149. a 6.  
16. The wicked shall fall in the pit that he hath digged. 75. a 15.  
8. 2. 10. The name of the Lord is great, and excellent through out all the earth. 495. b 23.  
5. What is man, that thou art mindful or him. 146. a 40.  
9 3. Thou turnest man to destruction, again thou sayest, return ye sons of men. 764. a 33.  
10. 4. The wicked is so fierce that he careth not for God, he thinketh that there is no God. 596. a 53.  
6. The wicked saith in his heart, I shall never be moved, because he seeleth no adversities. 314. b 49. 417. a 43. 549. a 1.  
11. The wicked saith in his heart, God hath forgotten him, he hideth away his face, and will never see. 678. b 58.  
11. 4. 5. The eyes of the Lord will consider, his eye lids will try the children of men. The Lord will try the righteous, but he hateth the wicked, and him that loveth wrong. 75. b 52.  
12. 7. The word of the Lord is like silver, tried & fired seven times. 461. b 47.  
13. 1. How long Lord wilt thou hide thy face from me? 648. a 2.  
2. How long shall I take counsel with myself, having weariness daily in mine heart? How long shall mine enemies be exalted above me? 138. b 36.  
14. 2. The Lord looked down from heaven upon the children of men, too see if there were any that would understand, and seek God. 200. a 38.  
3. There is not one man only that doth good. 396. a 6. 813. b 21.  
15. 4. A vile person is contemned, but he honoureth them that fear the Lord: he that sweareth too his own hindrance and changeth not his oath. 89. b 26.  
16. 2. Our well-doing extendeth not to God. 425. a 60. 701. b 59  
5 The Lord is my reward. 413. a 43. & 593. a. 18.  
10 God will not suffer his holy one to see corruption 333. a. 15.  
17. 3. When thou hast proved and visited mine heart in the night, when thou hast tried me, thou hast found nothing, I purposed that my mouth should not offend. 50. b. 48.  
8. Keep me as the apple of thine eye, and hide me under the shadow of thy wings. 259. a. 43.  
18. 2. 3. God is our strength, rock, fortress, deliverer, buckler, the horn of our salvation, our refuge. 508. b. 54.  
27. With the pure thou wilt show thyself pure, and with the froward thou wilt show thyself froward. 86. b. 38. & 107. a. 18.  
28. God will save the poor people, and will cast down the proud looks. 246. b. 38.  
42. The unbelieving cried, but the Lord answered them not. 218. a. 57  
19 2. The Heavens show forth the glory of God. 235. a. 35.  
8. The law of the Lord is perfect converting the soul, the testimony of the Lord is faith full, giving wisdom to the ignorant. 18. b. 33.  
11 The commandments of God are sweeter than the honey, and that distilleth from the honey comb. 70. b. 3.  
12. By thy commandments thy servant is made more circumspect, and there is great reward in keeping of them. 71. b. 40.  
13. Who can understand his faults? cleanse me from my secret faults 168. a. 57 274. b. 46. 429. a. 13.  
22. 1. My God, my God, why hast thou forsaken me? 57 b. 49.  
2. My God, I cry all the day, and thou answerest not, and by night, and cease not. 357. a. 11.  
7. I am a worm, and not a man, a shame of men, and the contempt of the people. 351. a. 8.  
10. Thou didst draw me out of the womb. 57 b. 53.  
22. 15. 16. I am powered out like water, and all my bones are out of joint, my heart is like wax: it is melted in the midst of my bowels, my strength is dried up like a potshard, and my tongue cleaveth to my jaws. 57 b. 44.  
24. You that fear the Lord, praise him. 532. a 3.  
4. Though I should walk through the valley of the shadow of death. I will fear none evil, for thou art with me, thy rod and thy staff, they comfort me. 74. a 44.  
25. 11. Pardon mine iniquity, for 〈…〉 is great 428. b 26.  
26. 6. I will wash my hands in innocency. 188. a 31. 226. b. 12.  
27. 5. God hideth his, in his tabernacle, in the time of trouble. 395. a 10.  
28. 7. 8. The Lord is my strength and my shield, he is the strength of the deliverance of his anointed. 508. b 54.  
29. 9 Every man declareth the glory of God in his Temple. 741. b 28.  
30. 4. O Lord thou hast brought up my soul out of the grave, thou hast revived me from them that go down to the pit. 69. a 30.  
6. God endureth but a while in his anger, but in his favour is life: weeping may abide at evening, but joy cometh in the morning. 68 b 49.  
7. When I was in my prosperity I said, I shall never be moved. ●30. a 57  
31. 4. God is our strong rock, and house of defence. 508. b 51.  
6. Into thy hand I commend my spirit, for thou hast redeemed me, lord God of truth. 111. b 16.  
10 Have mercy upon me, o Lord, for I am in trouble, mine eye my soul, and my belly are consumed with grief. 114. b 15.  
10. 11. Mine eye, my soul, and my belly are consumed with grief, my life is wasted with heaviness, and my bones are consumed. 564. b 15.  
12. I was a reproach among mine enemies and neighbours. 351. a 7.  
20. God reserveth his goods for those that fear him. 390. a 1.  
32. 1. Blissed is the man whose iniquities are forgiven. 328. a 55. 333. b 15. 455. b. 51.  
3. When I held my tongue, my bones consumed, when I roared all the day. 144. b 9  
4. For thine hand is heavy upon me, day and night, my moisture is turned into drought of summer. 118. a 42.  
8. The righteous prayeth to God in time convenient. 508. b 18.  
9 Be ye not like an horse, or like a mule, which understand not: whose mouths thou dost bind with bit & bridle, lest they come near thee. 69. a 20. & 104. a 55.  
33. 7. God gathereth the waters of the sea together as upon an heap, & layeth up the depths in his treasures 491. a 57  
19 The Lord delivereth the soul of the righteous from death, & preserveth him alive in the time of famine. 306. a 39  
34. 8. The Angel of the Lord pitcheth round about them that fear him, and delivereth him. 16. a. 51. & 26. a 45.  
9 Taste how good the Lord is 411. a 28.  
11. They that seek the Lord, shall lack no good thing. 72. b 58.  
16. The eyes of the Lord, are upon the righteous, and his ears are open unto their cry. 73. a 48.  
17. The face of the Lord is against them that do evil, to cut of their remembrance from the earth. 75. b 52.  
35. 6. The Angel of the Lord pursueth them. 16. a 56.  
11. Cruel witnesses did rise up against me. 351. a 7.  
13. 14. When my enemies were sick, I put on a sack, I humbled my soul with fasting, and prayed as for myself. I behaved myself as to my friend, or as to my brother. 50. b 9  
16. The wicked have gnashed their teeth against me. 351. a 7.  
20. The wicked imagined deceitful words against the quiet of the land. 351. a 7.  
36. 2. Men have not the fear of God before their eyes. 443. b 53.  
6. O God, thy judgements are like the great deep. 36. b 51. 299. a 36. 467. b 1. 767. b 54.  
7. O Lord, thou dost save men and beasts. 197. b 31. 438. a 43.  
8. O God, thy mercy is excellent, also the sons of men trust under the shadow of thy wings. 151. a 35.  
9 The well of life is with God, & in his light, shall we see light. 141. b. 57  
10. Extend thy loving kindness unto them that know thee, and thy righteousness unto them that are up right in heart. 81. a 16.  
37. 1. Fret not thyself because of the wicked men, neither be envious for the evil doers. 88 a 60.  
6. God bringeth forth the righteousness of his as the noonedaye. 351 a 2. 396. b. 28. 499. a 2.  
9 They that wait upon the Lord, shall inherit the land. 797. a 21.  
10. Yet a little while, and the wicked shall be no more. 345. a 47. 379. a 51.  
11. The meek shall inherit the earth, and shall take their pleasures in the great prosperity. 76. b 8.  
13. The Lord shall laugh the wicked to●scorn, for he seeth that his day is coming. 75. b 52.  
19 The innocent shall have enough in the time of famine. 306. a 39 347. a 60. 389. b 23.  
23. The paths of man, are directed by the Lord 303. b 30.  
35. I have seen the wicked strong and spreading himself like a green bay tree. 314. b 57  
But he is vanished. 345. a 47. 349. b 60. 518. a 25.  
38. 3. Thy arrows stick fast in me, & thine hand lieth upon me. 114 b 12.  
5. Mine iniquities are gone over mine head. 428. b 26.  
39 2. I will take heed that I sin not with my tongue, while the wicked is in my sight. 144. b. 9 791. a 54.  
3. I was dumb and said nothing, I kept silence even from good, but my sorrow was more stirred. 144. b 9  
4. I felt a burning fire within me, in the mean time, I murmured softly. 144. b 9  
5. Lord, let me know the end of my days, that I may know how long I have to live in this world. 303. b 13.  
7. Man walketh in a shadow. 184. b 42.  
10. I held my peace, and opened not my mouth, because thou hast done it. 37. b 8.  
40. 3. The Lord hath bronght me out of the horrible pit, and set my feet upon the rock. 303. b 3. 338. a 20  
6. O Lord my God, thou haste made thy wonderful works so many, that none can count in order to thee thy thoughts towards us: if I would declare and speak of them, they are so many in number, that I am not able too express them. 46. b. 7.  
7. Thou hast prepared mine ears 720. a. 41.  
13. Innumerable evils have compassed me. 429. b 33.  
41. 1. Blissed is he, that judgeth wisely of the poor, the Lord shall deliver him in the time of trouble. 49. b 22. 68 b 33.  
4. The Lord will strengthen him upon the bed of sorrow: thou hast turned all his bed in his sickness. 128. a 40.  
10. Likewise my familiar friend whom I trusted, which did eat of my bread, hath kicked against me. 116. a 35  
42. 8. One deep calleth another deep, by the noise of thy water spouts: all thy waves and thy floods are gone over me. 114. b 12.  
44. 21. If we had forgotten the name of our God, & holden up our hands to a strange God, should not God have known it? 695. b 24.  
24. 25. Stand up Lord, wherefore sleepest thou? wherefore hidest thou thy face? 648. a 2.  
46. 10. God maketh wars too cease unto the ends of the earth, he breaketh the Lord, and cutteth the spear, and burneth the chariots with fire. 763. b 36.  
49. 11. He may see that wise men die, and also that the ignorant and foolish perish, and leave their riches for others. 84. a 15.  
12. They think like brutish men, that their houses shall continued for ever. 348. b 20. 350. b. 18.  
14. 15. This their way uttreth their foolishness, yet their posterity follow willingly their instructions. Selah. Like sheep they lie in their grave, death devoureth them, and the righteous shall have dominion over them in the morning: and their figtree shall consume, when they shall go from their house to grave. 424. a 3. 84. a 39  
50. 12. All the world is gods. 425. a 55  
14. 15. Offer unto the Lord praise. etc. And call upon me in the day of trouble, so will I deliver thee. 13. b 44  
15. Thou shalt call upon me in the time of affliction, and I will deliver thee. 508. b 5. 535. a 60. 562. b 28.  
51. 4. Wa●he me from mine iniquity. 155. b. 2.  
6. Against thee, against thee only have I sinned, and done evil in thy sight, that thou mayst be just when thou speakest, and pure when thou judgest. 38. a 40. 175. a 1. 300. b 42. 331. a 20. 456. b. 33.  
17. Lord open my lips, and my mouth shall show forth thy praise. 712. b 15.  
19 The sacrifice of God are a contrite spirit: a contrite and a broken heart o God, thou will not despise. 324. b 7. 566. a 44. 789. b 19  
52. 10. I shall be like a green olive tree in the house of God. 315. a 1. 350. a 17.  
53. 1. 3. There is none that doth good, not not one. 813. b 21.  
55. 24. The bloody and deceitful men shall not live half their days. 498. a 53.  
56. 8. The wicked hope to escape by iniquity: o God, cast these people down in thine anger. 701. a 31.  
9 God putteth my tears into his bottle. 324. a 61.  
57 2. Keep me safe in the shadow of thy wings. 359. a 43.  
58. 11. The righteous shall rejoice when he hath seen the vengeance of the wicked. 365. a 49. 599. a 52.  
60. 6. God giveth a banner too those that fear him. 532. a 1.  
62. 9 Ye people, trust in God always, and pour out your hearts before him: God is our hope. Selah. 50. b 48. 119. b 22. 185. b. 55. 193. a 2. 704. a 53  
10. The sons of men are nothing to lay them on a balance altogether, they shall be found lighter than vanity itself. 756. b 61.  
11. When thy riches doth increase set not thy heart thereon. 386. a 56. 591. 36.  
62. 12. God spoke once, and I have heard it twice. 461 b 24. 637. b 59  
65. 12. Thou crownest the year with thy goodness, and thy steps drop fatness. 766. a 2.  
66. 3. O God, how marvelous are thy works? 766. a 12.  
10. O God, thou hast proved us, thou hast tried us as silver is tried. 69. a 37.  
12. Thou hast caused men to ride over our heads, we went into fire, & into water, but thou broughtest us out into a wealth place. 69. a 73, & 110. a 58. 320. b 5●.  
68 21. God is our God to save us, & to the everlasting Lord, belongeth the issues of death. 74. a 28. 109. b 13.  
69. 2. 3. 4. The waters are entered even to my soul, I stick fast in the deep mire, I am weary of crying, my throat is dry, mine eyes fail, whilst I wait for my God. 564. b 15.  
5. They that hate me without a cause, are more in number than the hairs of my head: they that would destroy me, and are my enemies falsely, are mighty, so that I am constrained too restore that which I took not. 75. a 36.  
10. The zeal of thine house hath eaten me, the rebukes of them that defamed thee, are fallen upon me. 45. b 16.  
71. 20 God hath taken me up from the depth of the earth. 320. b. 48.  
2. As for me, my feet were almost gone, and my steps had welny slipped. 44. b 12.  
4. There are no bands in the death of the children of God. 344. b 48.  
6. Pride compasseth the wicked as a chain, and cruelty covereth them as a garment. 309. b 10.  
7. Their eyes stand out for fatness, they have more than heart can think. 88 b 7. 310. b 6. 723. b 14.  
9 The wicked set their mouths against heaven, and their tongue trotteth through the earth. 795. b 39  
13. It is in vain that I have washed my hands in pureness, and kept my heart pure. 668. b 33. 700. a 54.  
17. It is too troublesome a thing to consider the end of the wicked. 313 b 59  
77. 11. I said, it is my death, than I remembered the years of the right hand of the Lord 284. a 14.  
20. Thy way hath been in the sea, and thy paths in the great waters.  
30. The meat was yet in their throat. 392. a 8.  
32. The reprobate sinned still, when the wrath of God came upon them. 392. a 9  
39 God remembreth that we are flesh, and as a wind that passeth and returneth not again. 140. a 28. 566. a ●3  
71. From thence where David followed the Ewes with young, God brought him to feed his people laacob, and Israel his heritage. 30. a 61.  
7●. 5. How long Lord wilt thou be angry for ever? shall thy jealousy burn like fire? 138. b 36.  
80. 4. O God, cause thy face too shine, and we shall be saved. 796. b 15  
8. Lord, cause thy face too shine upon us, and we shall be delivered. 796. b 16.  
81. 3. God letteth the wicked go aecording too the presumption of their hearts, and walk in their counsels. 257. a 47.  
82. 1. God standeth in the assembly of gods, and judgeth among the Gods. 17. a 29.  
6. You are Gods, and ye are all the children of the most high. 61. b 10.  
88 4. Blow the trumpet in the new moon, in the solemnity, and on the day of our feast. 114. b 12.  
89. 33. God will visit the sins of his with a rod. 361. a 14.  
90. 3. God turneth man too destruction: again thou sayest: return ye sons of men. 277. a 7. 504. b 56.  
4. A thousand years in thy fight are as yesterday. 157. b 53.  
11. Who knoweth the power of thy wrath? for according to thy fear is thine anger. 643. a 27.  
12. Teach us rightly to number our days, that we may apply our hearts unto wisdom. 83. a 4.  
20. O Lord cause thy face to shine, and we shall be saved 796. b 15.  
91 4. The faithful are sure under the wings of the Lord 395. a 10.  
11. He shall give his Angels charge over thee to keep thee in all thy ways. 16. a 51.  
12. The Angels shall bear thee in their hands, that thou hurt nor thy foot against a stone. 108. b 47. 277. a 7. 359. b 44.  
15. He shall call upon me, and I will hear him. 413. b 29.  
92. 8. O Lord, how glorious are thy works? and thy thoughts are very deep. 766. a 14.  
13. The righteous shall flourish like a palm tree. 350. a 18.  
94. 7. The wicked say, the Lord shall not see, neither will the God of jacob regard it. 678. b 56.  
11. The Lord knoweth that the thoughts of men are evil. 695. b 25.  
19 When I had many thoughts in myself, thy comforts have rejoiced my soul. 303. b 6.  
95. 1. Come let us rejoice unto the Lord, let us sing aloud unto the rock of our salvation. 155. b 34.  
6. Come let us worship and fall down, and kneel before the Lord 155. b 35.  
7. The Lord is our God, and we are the people of his pasture. 285. b. 60.  
8. Harden not your hearts, as in Meribah, and as in the day of Massah in the wilderness. 50. b 48.  
97. 5. The mountains melted like wax at the presence of the Lord 173. b 58.  
100 3. God hath made us, and not we. 746. a 12.  
102. 17. God shall build up Zion. 388. b 38.  
27. 28. 29. The earth and the heavens shall perish▪ but thou shalt endure, all shall wax old as doth a garment, as a vesture shalt thou change them, and they shall be changed. But thou art for ever, thy yeears shall never have end. The children of thy servants shall continued, and their seed shall be established before thee. 84▪ b 17.  
103. 4. The Lord redeemeth the life from the grave, and crowneth us with mercy and compassion. 74. a 6.  
14. God knoweth that we be but dust▪ 140. a. 28.  
20. Praise the Lord ye his Angels that excel in strength, that do his commandment in obeying the voice of his word. 17. a 5.  
104. 1. 3. God is clothed with glory and honour, which layeth the beams of his chambers in the waters, and maketh the thick clouds his chariot, & walketh upon the wings of the wind. 735. a 55 795. a 53.  
4. God maketh the winds his messengers, and a flaming fire his ministers. 29. b 40.  
12 When the sun riseth they retire, and couch in their dens. 776 a 17.  
13. Then goeth man forth to his work, and too his labour vatill the evening. 344. a 58.  
14. God causeth grass to grow for the cattle, and herb for the use of man, that he may bring forth bread out of the earth. 344. a 14.  
15. God causeth wine too grow. which rejoiceth the heart of man, 509. b 57  
19 God made the Moon for certain seasons, the Sun knoweth his going down. 344. a 38.  
20. God hath made the darkness. 344. a 38.  
24. O Lord, how manifold are thy works? in wisdom hast thou made them all, the earth is full of thy riches. 95. b 4.  
26. The ships run in the Sea, yea that great Whale which God hath made to play therein. 800. b. 56.  
28. When God hideth his face, all things are troubled, and when he taketh away their breath, they die, & return to their dust. 141. a 61.  
29. When God taketh the breath from his creatures, they die, and return to their dust. 81. a 25. 83. b 32. 107. a. 10.  
30. God sendeth forth his spirit, and they are created, and he reneweth the face of the earth. 141. a 57  
32. God looketh on the earth and it trembleth, he toucheth the mountains, and thy smoke. 752. b 1.  
107. 34. The fruitful land becometh barren, for the wickedness of them that devil therein. 520▪ a 2.  
42. The righteous shall see it and rejoice, but all iniquity shall stop her mouth. 102. b 16.  
24. Who is wise that he may observe these things: and consider the goodness of the Lord 96. a 47.  
110. 4. The Lord hath sworn & will not repent, that thou art a priest for ever after the order of Melchisedech. 816. b 33.  
112. 1. Blessed is the man that feareth God. 380. a. 20.  
113. 6 God abaseth himself to behold the heaven and the earth. 438 a, 43.  
6. The righteous shall be in everlasting remembrance. 350. a. 18.  
115. 11. You that fear the Lord put your trust in him. 532. a. 3.  
16. God hath given the earth to the sons of men. 432. b. 55.  
116. 10. I believed, therefore did I speak, for I was sore troubled. 130. a. 13. 373. b. 35. 628. a. 28. 695. b. 8. 696. b. 28.  
12. 13. I will call upon the name of God, for all his benefits towards me. 425. b. 5. 449. b. 54.  
118. 3. 4. The house of Aaron saith that the mercy of God dureth for ever, and they that fear him say, that that his goodness dureth for ever. 532, a. 1.  
17. I shall live, and declare the works of the Lord 210. a. 61,  
18. The Lord hath chastened me sore, but he hath not delivered me to death▪ 656. b. 8  
119. Beth. Wherein shall a young man redress his way? in taking heed according to thy word. 269. a 8  
37. H●. Lord turn away mine eyes from regarding vanity. 570. a. 6●  
67. Teth. Before I was afflicted I went astray. 656 b. 8.  
71. It is good for me that I have been afflicted, that I may learn thy statutes. 107. b. 13  
Nun. The word of the Lord is a lamp unto my feet, and a light unto my path. 257. b. 48. 818. b. 56  
98. 99 100 Mem. Thou hast made me wiser by thy commandments, and I have passed in wisdom all my teachers, I have passed the ancient in knowledge. 695. b. 46  
120. 7. I seek peace, and when I speak thereof, they are bend to war. 75. a. 32.  
123. 1. God dwelleth in the heavens. 436. a. 5  
125. 1. They that trust in the lord, shallbe as the mount Zion, which can not be moved from his place, but remaineth for ever. 88 b. 5  
3. The rod of the wicked shall not rest on the lot of righteous. 89. a 7.  
126. 1. God is known in I●dea▪ and his name is great in Israel. 156. b. 15.  
127. 2. It is in vain for you too rise early, and to lie down late, and eat the bread of sorrow, for God will surely give rest to his beloved. 472. b 21.  
3. Children are the inheritance of the Lord: the fruit of the womb the reward that he giveth. 91. a 2. 112. a. 12.  
128. 2. Blissed is the man that eateth the labour of his hands. 388. a 48.  
3. The wi●e of the righteous shall be like a fruitful vine upon the sides of the house of the righteous, and his children like the Olive plants round about h●. table. 351. a 57  
129. 4. The righteous Lord hath cut the cords of the wicked. 89. a 7.  
6. All those that hate Zion, shall be as the grass on the house tops, which withereth before it come forth. 158. b 42.  
130. 3. Lord, who is he that shall stand? 458. a 25.  
4. There is mercy with the Lord to the end that he may be feared. 361 a 31. 448. a 5.  
131. 1. I have not walked in things more great and marvelous than appertained unto me. 594. b 26.  
133. Through out the Psalm. 8. a 43.  
138. 8. The Lord will perform his work toward me. 197. b 31. 285. b  
139. 7. 8. Whether shall I go from thy spirit? or whether shall I fly from thy presence. If I ascend into heaven, thou art there? If I make my bed in the sepulchre, thou art there. 185. b 45. 456. a 12.  
12▪ The darkness hideth not from thee, and the night shineth as the day. 679▪ a 47.  
14. Lord, marvelous are thy works. 766. a 10.  
140, 4. The wicked have sharpened their tongue like a serpent, the poison of vipers is under their lips. 191. b 33.  
143▪ 2. Enter not into judgement with thy servant, for in thy sight, shall none that liveth be justified. 458. a 25▪ 669. b 20.  
5▪ I do remember the time past. I meditate in all thy works. 157. a 7.  
145. 9 17. The mercy of God is over all his works. 433. b 44.  
18. God is near unto all that call upon him. 357. a 14. 507. d 23.  
146. 7. 8. 9 God executeth justice for the oppressed, he looseth those that are bound, he keepeth the stranger, he comforreth the fatherless and the widow. 433 b 27.  
147. 9 God giveth to beasts their food, and to the young ravens that cry. 776. b. 3.  
148. Throughout the Psalm. You creature of heaven praise ye the Lord 56. b 55.   

proverbs.  
15. THe wise man shall hear, and increase in learning. 529. b 18 532. a 34. 541. b 38. 661. a 37. 696. b 32.  
5. 15. Drink the waters of the Cistern, and of the rivers out of the mids of thine own well. 544. b 50.  
8. 1. Doth not wisdom cry? & understanding utter her voice. 526. b 33. 751. b 32.  
22. The lord hath possessed me in the beginning of his way, and was before his works of old. 751. b 33.  
31. I took my solace in the compass of his earth, and my delight is with the children of men. 427. a 14. 527. a 39 751. b 33.  
9 10. The beginning of wisdom, is the fear of the Lord. 529. b 18 532. a 34. 541. b 38.  
10, 7. The memorial of the just shall be blessed. 350. a 59  
14. That which he feareth shall come upon him. 305. a 43.  
12. 10. A righteous man regardeth the life of his beast, but the affection of the wicked is cruel. 610. a 37.  
14 27. The fear of the Lord, is a wellspring of life, to avoid the snares of death. 529. b 5●.  
16. 1. The preparations of the heart, are in man, but the answer of the tongue, is of the Lord. 66. a 9  
9 The Lord directeth the steps of man. 303. b 30.  
14. The wrath of a king, is as messengers of death 309. a 48.  
17. 5. He that mocketh the poor, reproacheth him that made him. 583. b 57  
27. 28. A man of understanding is sober in his speech, likewise a fool, when he holdeth his peace, is counted wise. 251. a 50▪ 400. b 42,  
18. 3. When the wicked cometh, then cometh contempt, and with the vile man reproach. 473. a 14. 739. a 8.  
10. The name of the Lord is a strong tower, the righteous cometh thither, and is exalted. 356. b 46.  
20. 7 The children of the righteous shall be blessed after him. 417 b 10.  
24. The steps of man, are ruled by the Lord 303. b. 30.  
21. 13. He that stoppeth his ear at the crying of the poor, shall also cry, and not be heard. 328. b 30. 431 b 38. 472. a 26 543. b 57  
22. 2. God hath made rich, and the poor. 431. b 37.  
6. Teach a child in the trade of his way, and when he is old, he shall not departed from it▪ 380. a 51  
24. 16. The just falleth seven times, and riseth again, but the wicked fall into evil. 69. a 11. and 108. b 34.  
25. 22. Thou shalt lay coals upon his head, and the Lord shall recompense thee. 600. a 36.  
27. It is no glory unto those that seek their own glory. 37. a 40.  
27. 7. He that is very hungry, although he eat bitter meat, it seemeth unto him sweet. 382. b 49.  
28. 1. The wicked fly, when none pursueth, but the righteous are bold as a Lyon. 111▪ a 59  
14. Blessed is the man that feareth alway. 15. a 57 448. b 3. 682. a 10.  
30. 32. If thou hast thought wickedly, lay thy hand on thy mouth. 403. b 7.   

Ecclesiastes.  
5. 15. WHat profit hath he▪ that hath travailed for the wind. 673 a 18.  
9 4. It is better to a living dog▪ then to a dead Lyon. 424. a 34.   

isaiah.  
●. 3 THe Ox knoweth his owner, and the Ass his masters ●rib, but Israel▪ hath not known▪ my people hath not understand. 235. b 26. 784. a 15.  
6. From the soul of the foot, unto the head, there is nothing whole therein, but wounds, and swellings, and ●ores full of corruption, they have not been wrapped nor bound up, nor molyfied with oil. 721. a 32.  
●2. If you come too appear in my presence, and to tread in my courts, who hath required this of your hands. 327. b. 29.  
15. When you make many prayers, I will not hear, for your hands are full of blood. 327. b 18.  
18. Come now saith the Lord, let us reason together, when your sins shall be read as C 〈…〉 zin, they shall be made white as snow. 330. b 59 453. a 56.  
2. 19 They that feel the wrath of God, shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord when he shall arise to destroy the earth. 280. a 35. 411. a 17. 644. b 36.  
22. Cease you from the man whose breath is in his nosethrels. 311. b 59  
3. 10 Say ye, it shall be well with the just, for he shall eat the fruits of his works. 2●1. a 15. 413. a 35. 666. b 47.  
5. 3. You inhabitants of jerusalem, and you men of juda, judge between me and my vinyeard. 190. a 39  
4. What could I have done any more to my vineyard that I have not done? Why have I looked that it should bring forth grapes, and it bringeth forth wild grapes. 161. b 57  
11. Woe unto you because you rise up early to follow drunkenness. 721. b 38.  
13. My people is gone into captivity▪ because they had no knowledge, and their nobles have been famished, and the multitude is dried up with thirst. 530. a 21.  
20. Woe unto them that call good evil, and evil good. 131. a 15.  
24. As the flame of fire devoureth the stubble, and as the chaff is consumed of the flame, so their root shall be as rottenness, and their bud shall rise up like dust, for they have cast of the Law of the lord of hosts, and have blasphemed the word of the holy one of Israel. 60. b 25.  
26. God will whistle to a people from the end of the earth, and behold, they shall come hastily with speed. 671. b 43.  
30. Behold, the darkness of afflictions upon the people. 535. b 51.  
6. 2. The Seraphines' stood under the Lord, and every one of them had six wings, with twain they covered their face, and with twain they covered their feet. 156. a 20. 715. b 55.  
5. Mine eyes have seen the king the Lord of hosts. 77. b 60.  
9 In hearing, ye shall hear, and shall not understand, and in seeing, ye shall see, and shall not perceive. 810. b 13.  
11. I said, how long Lord? and he said, until the cities be wasted without inhabitant, and the houses without men, and the land be utterly desolate 336. a 3.  
7. 18. In that day shall God whistle after afly that is at the uttermost parts of the bloods of Egypt, and after the Bee which is in the land of Assur. 671. b 44.  
8. 9 10 Gather together on heaps, O ye people, and ye shall be broken in pieces, and hearken all ye of far countries, make yourselves ready and ye shall be broken in pieces, take council & it shall be brought to naught, speak the word, and it shall not stand, for the Lord is with us. 99 b 32.  
10. Take council, and it shall be brought to naught, speak the word and it shall not stand. 392. a 60. 4●1. 260.  
9 13. The people is not turned toward him that struck them, and have not besought the lord of hosts. 721. a 27.  
10. 12 When the Lord hath accomplished all his work upon mount Zion and in jerusalem, I will visit the fruit of the proud heart of the king of Assur. 812. a 49.  
11. 2 The spirit of wisdom & virtue shall rest upon him 548. b 1. 616. a 58.  
4. God shall smite the earth with the rod of his mouth, & shall slay the wicked with the spirit of his lips 76. a 20.  
13. 10. The stars of heaven, and the planets thereof shall not give their light, the sun shall be darkened in his going forth, and the moon shall not 'cause her light to shine. 299. b 1.  
15. 7. They shall bear their provision to the flood of the Arabians. 184 a 40.  
19 11. The princes of Soan are fools, the princes of Noph have erred, they have caused Egypt to err 246. a 50.  
14. The Lord hath mingled among the Egyptians the spirit of errors, and hath caused Egypt to err in every work thereof, as a drunken man erreth in his vomit. 99 b 19  
22. 14. Let us eat and drink for tomorrow we shall die. 721. b 16.  
24. 23. The moon shall be abashed, and the Sun ashamed, when the LORD of hosts shall reign in mount Zion; and in jerusalem, and when he shall be glofyed in the presence of his ancient men. 81. b 9  
26. 1. God is our wall, and bulwark. 508. b 52.  
9 For seeing thy judgements are in the earth, the inhabytauntes of the world shall learn righteousness. 153. a 1. 387. b 35. 438. b 40. 534. a 1. 626 b 29. 683. b 33.  
18. We have conceived, and we have travailed, as though we should have brought forth the wind 317. a 2.  
28. 9 10. Whom shall the Lord teach knowledge? them that are weyned from milk, and drawn from the breasts: For precept, must be upon precept, precept upon precept, line upon line, line upon line: a little here, a little there, 236. b 15.  
15. The wicked saith, the scourge that runneth, shall not come upon us, for we are hidden under falsehood. 417. a 42. 518. a 60. 603 a 3.  
29. 10. The LORD shall cover you with a spirit of slumber, he will shut your eyes, he will cover your prophets, and your chief Seers. 99 b 19  
13. This people draw near me with their mouth, and honour me with their lips, but their heart 20. is far from me. 62●. b 40. 508. a  
14. The wisdom of the wise men shall perish. 620. b 29.  
15. Woe unto them that seek deep to hide their counsel from the Lord, for their works are in darkness, and they say: who seeth us, and who knoweth us. 101. a 7.  
●0. 2. They have not asked at the mouth of the LORD. 15. b 9  
33. His building is much fire wood, and the breath of the LORD, is like a river of litymstone that doth kindle it. 395 b 1.  
33. 1. Woe unto thee that spoilest, when thou shalt cease too spoil, thou shalt be spoiled. 75. a 9  
6. The stabylitie of times shall be strength, salvation, wisdom, knowledge, and the fear of the Lord. 530. a 6.  
11. You shall conceive chaff, and bring forth stubble. 717. a 21.  
34 4. The host of heaven shall be dissolved, and the heavens be folden like a book, and all their hosts shall fall as the leaf falleth from the vine.  
35. 3. Strengthen the weak hands, & comfort the feeble knees. 70. a 33. & 70. b 46.  
37. 24. 25. 26. By thy servants hast thou railed on the Lord, and hast said, I will come up in the multitude of my chariots to the top of the mountains, to the sides of Lebanon, and will cut down the high cedars thereof, and the fair fir trees, and I will go up to the height of his top, and to the forests of his fruitful places, I will pierce through the earth, and drink the waters, and with the plant of my feet will I dry all the rivers of the besieged places: Hast thou not heard how I have of old time made it, and have formed it long ago? and now will I bring it, that it shall be destroyed, and laid on ruinous heaps as cities defenced. 99 b 53.  
38. 12. 13. My age is departed & is turned behind me like a shepherd's tent, I have cut of my life like a weaver, he will cut me of from the beginning, from day to night thou wilt consume me. 139. a 49. 114. b 10.  
I reckoned to the morning, he hath broken all my bones, like a Lion, from day to night wilt thou make an end of me. 114. b 10.  
14. Like a crane or a Swallow so did I chatter, I did mourn as a dove, mine eyes are failed in looking up on high, Lord, evil oppresseth me, comfort me. 116. b 14.  
17. Behold, for felicity I bitterness upon bitterness, but it was thy pleasure too deliver my soul from the pit of corruption: thou hast cast all my sins behind thy back. 69. a 30.  
20 We will sing my songs all the days of our life in the house of the Lord 210. a 61.  
39 2. Ezechias was glad of Ambassadors of BABYLON, and showed them the house of the treasures, the silver, and the gold, and the perfumes, and precious ointments, and all the places of his munitions. 30. a 44.  
40. 1 Comfort ye, comfort ye my people, will the lord say.  
2. give joy to the heart of jerusalem, for her time is accomplished, the iniquity thereof is pardoned. 135. b 58.  
6. 7. 8. All flesh is grass, and all the glory thereof is as the flowerof the field: The grass withereth, the flower vadeth, because the wind of the LORD bloweth upon it, surely the people is grass. The grass withereth, the flower vadeth, but the word of the Lord shall stand for ever. 83. b 46.  
12. Who is he that hath measured the waters in his fist? and compassed the heavens with his span? who is he that comprehended the dust of the earth with three fingers. 769. a 46.  
13. Who hath instructed the spirit of the Lord? or who hath been his counsellor. 525. a 4.  
22. The inhabitants of the earth are as grasshoppers. 427. b 26. 463. b 29. 715. b 43.  
24. God will blow upon the Princes of the earth, and they shall be withered, and the whirl wind will take them away as stubble. 804. b 42.  
27. Wherefore then sayest thou O jacob, and wherefore speakest thou O Israel? My way is hid from the LORD, and my judgements is passed over of my God. 5●. b 3  
41. 1. Let the Islands keep silence before me, and let the people renew their strength, and then let them speak, let us come together in judgement. 190. a 39  
8. Thou Israel art my servant, and thou JACOB whom I have chosen, the seed of Abraham my well-beloved. 15. b 3  
14. Fear not worm of jacob, you dead men of ISRAEL. I will help thee saith the Lord, and thy redeemer the holy one of Israel, 51. b 3  
42. 16. I will turn darkness into light. 535. b 50.  
4●. 2. When thou passest through the waters I will be with thee, and through the bloods, that they do not overflow thee, when thou walkest through the very fire thou shalt not be burnt, neither shall the flame kindle upon thee. 110. a 58. 100 b  
25. I put away the iniquity of the sinners for mine own sake, sayeth the LORD. 333. b 30.  
45. 7. God hath created light and darkness, and hath made peace, and created adversity. 323. b. 6.  
9 Woe be unto him that striveth with his maker. 243. a 55.  
19 I have not spoken in secret, I said not in vain to the seed of JACOB seek you me. 220. b 42.  
23. Every knee shall bow before God. 481. b 42. 497. b 33. 731. a 14.  
48. 22. There is no peace unto the wicked. 518. b 48.  
49. 8. Thus saith the Lord, in an exceptable time have I heard thee, and in a day of salvation have I helped thee. 155. b 40.  
13. Rejoice O ye heavens, and be joyful O earth, burst forth into praise O mountains, for the Lord hath comforted his people. 650. b 4.  
15. Can a woman forget her Child? though they should forget, yet will I not forget thee. 784. a 61.  
50. 2. The hand of the Lord is not shortened that it can not deliver. 359. b 30.  
51. 8. The worm shall eat the wicked like wool. 590. a 24.  
17. Awake and stand up O JERUSALEM, which haste drunk at the hand of the Lord the Cup of his wrath, thou hast drunk the dregs of the Cup of trembling, and wrong them out. 691. a 20.  
52. 1. Arise, arise put on thy strength O Zion: put on the garments of thy beauty, for henceforth the uncircumcised and the un clean shall pass no more by thee. 6●0. b 1.  
7. How beautiful are the feet of him that declareth, and publisheth peace, & that preacheth the Salvation. 646. b 14.  
11. Depart, depart ye, go out from BABYLON, and touch no unclean thing, go out from the midst of her, be ye clean that bear the vessels of the Lord 41. a 3.  
54. 7. 8. GOD forsaketh the faithful for a little while, but with great compassion will he gather them. 361. a 14.  
55. 6. Seek ye the LORD while he may be found, call upon him while he is near. 155. b 48.  
9 As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts above your thoughts. 456. b 22. 715 a 57 716. a 53.  
57 20. The wicked are like the raging seas that can not rest, whose waters cast up mire and dirt. 303. a 5.  
58. 2. The Hypocrites cry from day to day, and desire to know my ways, they will ask, wherefore have we fasted, and thou seest it not? wherefore have we humbled our souls and thou regardest it not? behold, in the day of your fast, you will seek your will, and constrain yourdetters. 260. a 20.  
7. When thou seest the naked, cover him, and hide not thyself from thine own flesh. 545. a 6. b 10. b 1.  
59 1. The hand of the Lord is not shortened, that it cannot save. 359. b 30.  
2. Your sins have hidden the face of God from you that he will not hear. 191. a 25.  
4. They conceive felony, and bring forth iniquity. 317. a 17.  
9 judgement is far from us, and justice cometh not near us, we wait for light, but loo, it is darkness, for brightness, and we walk in darkness. 311. a 30.  
14. judgement is turned backward, and justice standeth a far of. 131. b 7.  
60. 1. Arise O jerusalem, be thou illuminated, for thy light is come. 469. a 59  
61. 11. As the earth bringeth forth her buds, even so the Lord will 'cause righteousness to grow, and praise before all the Gentiles 645. b 28.  
64. 4. They have not heard since the beginning of the world, they have not heard with the care, neither hath the eye seen another GOD beside thee, that doth such things for those that wait upon thee 742. b 17. 808. b 10.  
7. O Lord, thou hast hidden thy face from us 648. a 1.  
8. We are the woorkemanshyppe of the LORD. 294. b 60.  
65. 1. I have been sought of them that asked not for me, and have been found of them that sought me not, I said too a people that called not on my name, here I am, here I am. 649. a 59  
23. The people of GOD shall labour no more in vain. 757. a 13.  
65. 24. GOD heareth those that fear him, before they call 357. a 1. 357. b 48. 449. b 37. 562. b 44.  
66. 1. Heaven is GOD'S seat, and the earth is his footstool. 435. b 43.  
2. Whom should I behold, but him that trembleth at my words 170. a 2.  
5. Hear the word of the LORD, all ye that tremble at his word. 170 a 2.  
24. They shall see the dead bodies of those men that have transgressed against me, their worm shall not die, and their fire shall not be quenched. 590. a 22.   

jeremy.  
1. 10. I Have set thee over the nations, and over the Kingdoms, to pluck up, and to ●oote out, too destroy, and throw down, too build, and to plant, 675. a 45.  
18. I have made thee as a wall of brass against the Kings of juda. 627. a 41.  
2. 13. My People have committed two evils: they have forsaken me, the fountain of living waters, to dig them pits, even broken pits that can hold no water. 126. a 54. 159. a 34.  
27. The wicked have turned their backs unto me. 410. a 18.  
5. 3. O Lord, are not thine eyes upon the truth. 4. a. 5.  
14. God putteth his word as a fire in the mouth of those that refuse him, and themselves shall be as wood, and the same shall consume them. 395. b 29.  
22. God hath placed the sand for the bonds of the sea, and it can not pass it? the waves thereof do rage and roar, but they can not pass over it. 493. b 12. 761. b 49.  
24. Let us fear GOD that giveth us the rain of the morning and of the evening in due season. 745. b 68  
7. 11. My house is made a den of thieves. 260. a 40.  
9 23. 24. Let not the wise man glory in his wisdom, nor the strong man in his strength: but let him that glorieth, glory in that he knoweth God, who is the Lord which showeth mercy, judgement, and righteousness. 532 a 47.  
10. 13. GOD by his voice, giveth the noise of waters in the heaven, and causeth the clouds to ascend from the ends of the earth, he turneth the lightnings to rain, and bringeth forth the winds out of his treasures. 745. b. 68  
23. O LORD, I know that the way of man is not in himself, neither is it in man too walk and direct his steps. 66. a 47.  
24. O lord, correct me, always by reason. 194. a 59 283. a 17.  
11. 12. The cities of juda, and the inhabitants of jerusalem shall cry. etc. 562. b 60.  
20. God trieth the rains and the heart. 679. a 24.  
12. 1. 2. Lord, If I dispute with thee, thou art righteous. 457. a 8.  
3. Lord, pull them out that despise ●hee like sheep to the slaughter. 690. a 14.  
15. 20. I will make thee unto this people, a strong brazen wall, and they shall fight against thee. 627 a 41.  
1●. 7. 8. who so trusteth in the LORD, shall be as a tree that is planted by the waters which spreadeth out her roots. etc. 158. b 19 315. a 5 350. a 24. 380. a 24.  
10. I am the Lord that searcheth the heart, and trieth the reins. 149. a 6.  
18. 17. I will show them the back, in the day of their calamity. 648. a 2.  
20. 17. O Lord thou hast abused me, and I am abused. 608. b 36.  
12. The Lord trieth the righteous, and seeth the rains and the heart. 679. a 24.  
23. 29. The word of the Lord is like a fire. 395. b 29.  
24. 3. The Lord said, what seest thou jeremy, and he said figs: the good figs, very good, and the noughty very noughty, which cannot be eaten, they are evil. 812. b 37.  
7. I will give a heart too the people of juda for too know me. 225. a 14.  
25. 9 I will send Nabuchodonozor the king of Babel my servant 37. b 50.  
29. I begin to send affliction upon the city where my name is called upon. 812. a 52.  
29. 17. God will send upon them that fear him not, the sword, the famine, and the pestilence, and will make them like vile figs that cannot be eaten. 812. b 37.  
31. 33. I will writ my law in the heart of Israel. 225. a 14.  
32. 18. God showeth mercy unto thousands, and recompenseth the iniquity of the fathers, into the bosom of their children. 381. a 50. 513. a 25.  
33. The wicked hath turned unto me the back, and not the face. 410. a 18.  
48. 11. Moab hath been at rest from his youth, and he hath settled on his lease, and hath not been powered from vessel to vessel, for his taste remained in him, & his scent is not changed. 720. b 28.  
51. 40. I will lead them like lambs to the slaughter, and like rams and goats. 690. a 14.   

Lam entations.  
2. 19 A Rise, cry in the night, in the beginning of the watches. 119. b 24.  
3. 29. I will put my mouth in the dust. 252. b 23.  
4. 21. Rejoice and be glad, O daughter Edom, that dwellest in the land of Hus, 2. b 43.   

Ezekiell.  
1. 2 THe Angels covered themselves with their wings. 420. b 53.  
3. 8. 9 I have made thy forehead hard against their foreheads, and have made thy face as the Adamant which is harder than the flint. 627. a 41.  
14. 14. If No, Daniel and job, were found among the people that aught too perish, they should save but their own souls, and that the rest of the people should be overthrown. 572. b 43. 450. a 52. 2. b 28.  
19 I will sand the pestilence upon this land, and pour out my wrath upon it in blood, to destroy out of it, man and beast. 572. b 40.  
20. Though No, Daniel and job were in the midst of this city, they should deliver neither son nor daughter, but they only should be delivered. 450. a 52.  
16. 4. In thy Nativity, on the day when thou wast borne, thy navel was not cut, thou wast nor washed in water too purge thee, thou wast not salted with salt, nor swaddled in clouts. 97. b 58.  
8. I passed by thee, and looked upon thee, and behold, thy time was as the time of love, and I spread the skirts of my garment over thee, and covered thy filthiness, and I entered into covenant with thee, and thou becamest mine. 596. b 58.  
25. Thou haste opened thy feet too every one that passed by, and multiplied thy whoredom. 473. a 10.  
49. The iniquity of Sodom was fullness of bread and abundance of idleness. 567. b 11.  
18. 20. The same soul that sinneth, shall die: the son shall not bear the iniquity of the father. 381 a 54. 417. b 37.  
21. 22. If the wicked repent, he shall live and not die. 649. a 4.  
20. 11. Man observing the judgements of God shall live in them. 575. b 19  
23. 34. Thou shalt even drink it, and wring it out to the dregs, and thou shalt break the sherdes thereof, and tear thine own breasts. 691. a 22.  
34. 4. The weak have ye not strengthened: the sick have ye not healed, neither have ye bound up the broken, nor brought again that which was driven away, neither have ye sought that which was lost, but with cruelty and with rigour have ye ruled them. 553. a 13. 631. a 3.  
18. Seemeth it a small thing unto you, too have eaten up the good pasture, but ye must tread down with your feet the residue of your pasture? and to have drunk of the deep waters, but ye must trouble the residue with your fee●e? 631. a 1.  
36. 26. A new heart will I give too Israel, and I will take away the stony heart out of their body, and I will give them a heart of flesh. 225. a 14.  
25. I will pour clean water upon you. 275. a 13.  
37. 12. Behold my people, I will open your graves, and 'cause you to come up out of your sepulchres. 69. a 3. 321. b 57 699. a 33.  
13. I will bring you up out of you sepulchres. 321. b 57  
9 The wind blue in the bones, and they returned too life. 562. a 21.   

Daniel.  
2. 37. O King, thou art King of Kings: for the God of heaven hath given thee a kingdom, power and strength, and glory. 246. a 20.  
38. And in all places where the children of men devil, the beasts of the field, and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. 246. a 20.  
4. 19 It is thou O King that art great and mighty: for thy greatness is grown and reacheth unto heaven, and thy dominion too the ends of the earth. 246. a 20.  
7. 10. A thousand thousands ministered unto him, and ten thousand thousands stood before him 149. a 59 176. a 49. 473. b 4.  
9 5. We have sinned, and have committed iniquity and have done wickedly, yea, we have rebelled, and have departed from thy precepts. 655 b 20.  
11. 7. O Lord tightuousnesse belongeth unto thee, and unto us open shame, as appeareth this day unto every man of judah, and too the Inhabitants of jerusalem: yea, unto all Israel, both near and far of, because of their offences, that they have committed against thee 675. a 10.   

Osea●.  
2. 18. AND in that day will I make a covenant for them with the wild beasts, and with the fowls of heaven, and with that that creepeth upon the earth: and I will break the bow, and the sword, and the battle out of the earth, and will make them to sleep safely. 111. a 5.  
23. I will say too them that were not my people, Thou art my people. And they shall say, thou art my God. 651. b 35.  
6. 2. The Lord shall raise you up the third day. 465. b 14.  
8. 9 Israel is as a wild Ass which is alone by himself. 781. a 60.  
10. 8. The wicked shall say too the mountains. cover us. 411. a 17. 519. a 53. 644. b 37.  
11. 3. I led Ephraim as if one should bear them in his arms. 444 b 4.  
12. 1. Ephraim is led with the wind. 159. a 18.  
3. jacob took his brother by the heel in the womb, and by his strength he had power with God. 52. b 52.  
13. 15. The wind of the Lord shall come up from the wilderness, and shall dry up his vain, and shall spoil the treasure of all pleasant vessels. 386. a 42.   

joel.  
2. 12. Turn you unto me with all your heart, in fasting, weeping and mourning. 323. b 60.  
13. Rent your hearts and not your clotheses, and turn to the Lord your God. 50. b 31. 325. a 8.  
15. Sanctify a fast. 325. a 25.  
16. Gather the people, sanctify the Congregations, gather the elders, assemble the children and those that suck the breasts. 325. a 23.  
28. The days shall come that I will pour out my spirit upon all flesh. 295. a 24.  
32. Who so ever shall call on the name of the Lord shall be saved. 225. b 44 356. b 52.   

Amos.  
3. 6. THere is no evil in the City which the Lord hath not done. 184. a 53.  
4. 6. I have given you cleanness of teeth in all your cities, and searcenesse of bread in all your places, yet have ye not returned unto me saith the Lord 721. a 27.  
5. 19 If a man did flee from a lion, and a Bear met him, or went into the house: and leaned his head on the wall, and a Serpent bitten him. 392. b 52.  
20. The day of the Lord, shall it not be darkness? 466. b 6.  
9 2. Though they dig into the hell, thence shall mine hand take them, though they climb up to heaven, thence will I bring them down. 185. b 46.   

Micheae.  
4. 4. Every man shall set under his vine and under his fig tree. 887. a 27.  
7. 19 God will subdue our iniquities, he will cast all our sins into the bottom of the sea. 333. b 33.   

Nahum.  
1. 10. THE wicked shall be as thorns folden one in another. 315. a 60.   

Habacue.  
1. 3. WHerefore hast thou showed me iniquity, and caused me too behold sorrow? wherefore are spoiling and violence before me? 666. b 30.  
2. 1. I will stand upon my watch, and set me upon the tower. 394. b 49.  
4. The just shall live by his faith.  
5. But the proud man is as he that transgresseth by wine, he shall not endure: he enlargeth his desire as the hell, and as death, and cannot be satisfied. 411. b 14. 797. b. 22.  
11. The stone shall cry out of the wall, and the beam out of the timber shall answer it. 516. a 27. 610. b 8  
3. 2. O Lord in wrath remember mercy. 150. a 6. 150. a 6. 36. a 50. 711. b 5.   

Sophonias.  
11. 2. AT that time will I search jerusalem with lights, & visit the men that are frozen in their dregs, and say in their hearts. The Lord will neither do good nor evil. 395. a. 1. 691. a 26. 920. b 25.   

Zacharias.  
1. 3. Turn ye unto me, and I will turn unto you sayeth the Lord. 224. a 32.  
2. 8. The Lord hath said, he that toucheth you toucheth the apple of mine eye. 182, b 55.  
3. 1. Satan stood at the right hand of the Lord to resist josua. 21. a 7.  
5. 4. I will bring it forth faith the Lord of Hosts, and it shall enter into the house of the thief, and into the house of him, that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof & stones thereof. 90. b 24.  
8. God cast a weight of lead upon the mouth of wickedness. 287. a 57  
9 9 Rejoice greatly, O daughter Zion: shout for joy, O daughter jerusalem: behold thy king, cometh unto thee: he his just and a saviour, poor and riding upon an Ass. 650. b 3  
12. 10. I will pour upon the house of David, and upon the inhabitants of jerusalem the spirit of grace and of compassion, and they shall look upon me whom they have pierced, and they shall lament for him as one mourneth for his only son. 615. b 22, 742. a 33.   

Malachias.  
1. 2. I Have loved jacob, but Esau have I hated. 2. b 52.  
6. If I be a father, where is mine honour? If I be a master, where is my fear? 412. a 12. 530. b 37. 584. b 1.  
2. 10 Have we not all one father? why do we transgress every one against his brother? 584. b 5.  
3. 14. 17. The keeping of the commandments of God profit us, that he will forgive us our sins. 412. b 24.  
4. 2. Unto you that fear my name shall the Son of righteousness arise, and health shall be under his wings, and ye shallgo forth and grow up as fat calves. 168. b 57   

Book of Wisdom.  
5. 17. THE lord covereth his with his right hand, and defendeth them with his arm as with a buckler. 482. a 54.  
6. 3. Rule is given you of the lord, and power by the most high. 675. a 19  
7. God will spare no person, neither shall he fear any greatness: for he hath made the small and the great. 673. 19  
14. 3. We are governed by the providence of God. 307. b 8.  
16. 13. God hath power of life & death. 562. a 7.   

Ecclesiasticus.  
2. 9 YOU that fear the Lord, trust in good things, and in everlasting joy and mercy. 532. a 2.  
5. 6. Mercy and wrath come from God. 306. b 42.  
8. 9 Go not from the doctrine of the elders, for they have learned it of their fathers. 413. a 30.  
11. 19 I have gotten rest. 441. b 50  
39 13. The memory of a righteous man shall never be put away. 350. a 55.  
44. 16. Enoch pleased the Lord God, therefore was he translated for an example of repentance to the gerations. 666. a 8.   

Matthew.  
4. 1. Jesus was led by the spirit into the wilderness too be tempted of the devil. 31. a 13. 577. b 43.  
3. The tempter approaching too him said. If thou be the son of God, command that these stones be made bread. 26. a. 1.  
4. Man shall not live by bread only, but by every word that proceedeth out of the mouth of God. 347. a 55.  
5. 5. Blissed are the meek, for they shall inherit the earth. 76. b 8.  
7. Blissed are the merciful: for they shall obtain mercy. 128. a 40.  
11. Blissed are ye when men revile you, and persecute you, and say all manner of evil against you for my sake 554. a 32.  
12. Your reward is great in heaven. 72. b 57  
15. Neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house. 373. b 53. 630. a 18.  
22. Who soever is angry with his brother unadvisedly, shall be culpable of judgement. And who so ever sayeth unto his brother Raca, shall be worthy too be punished by the counsel: and who so ever shall say, fool, shall buy worthy too be punished with Hell fire. 203. b 22. 598. b 45.  
25. Agreed with thine Adversary quickly, whilst thou art in the way with him, lest thy adversary deliver thee too the judge, and the judge deliver thee too the Sergeant, and thou be cast into prison 598. b 30.  
23. If thou bring thy gift too the Altar, and there remember'st that thy brother hath aught against thee.  
24. Leave there thine offering before the Altar, and go thy way: first be reconciled too thy brother, and then come and offer thy gift. 602. a 30.  
28. Who so ever looketh on a woman too lust after her, hath committed adultery already in his heart with her. 581. b 16  
44. love your enemies, that ye may be the children of your father which is in Heaven. 597. a 20. 598. a 14.  
45. God maketh his Son too arise on the evil and the good. 124. b 9  
48. Ye shall be perfect as your father which is in heaven is perfect. 124 b 9  
6. 12. Forgive us our debts, as we forgive our debtor. 598. b 29.  
33. Seek ye first the kingdom of God and his righteousness, and all these things shall be ministered unto you 72. b 57  
7. 2. With what measure ye meet, it shall be measured to you again. 328. b 34.  
7. Seek, and ye shall find, knock, and it shall be opened unto you. 684. b 20. 703. b 47.  
11. If ye then, which are evil, can give too your children good gifts, how much more shall your father which is in heaven give good things to them that ask him. 177. b 3  
12. What so ever ye would that men should do too you, even so do ye to them. 20. a 31.  
19 Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire. 161. b 35.  
10. 16. I send you as sheep in the midst of wolves: be ye therefore wise as Serpents, and Innocent as Doves. 98. a 35.  
29. A sparrow falleth not on the ground without the will of God. 438. a 47. 402. b 30.  
30. The hairs of our head are all numbered 402. b 30.  
11. 11. He that is least in the kingdom of heaven, is greater than john Baptist 552 b 5.  
25. God hideth his secrets from the wise, and men of understanding, and revealeth them unto babes. 662. a 29. 753. b 22.  
28. Come unto me, all ye that are weary and laden, and I will ease you. 139. b 28. 428 b 42. 553. b 8 717. a 35.  
12. 31. Thou shalt love thy neighbour as thyself. 319. b 5.  
13. 14. By hearing, ye shall hear and shall not understand, and seeing ye shall see, and shall not perceiver 810. b 15.  
22 Richeses are called by jesus Christ thorns. 6. b 35.  
24. The kingdom of heaven is likened too a man that sowed good seed in his field. 426. a 2.  
52. The kingdom of heaven is like too a husband man which bringeth forth out of his treasure things both new and old. 460. b 58.  
15. 13. Every plant which my heavenly father hath not planted, shall be rooted up. 161. b 40.  
16. 3. O hypocrites, ye can discern the face of the sky, and can ye not discern the signs of the times. 551 a 29.  
19 What so ever thou shalt bind upon earth, shall be bound in heaven: and what so ever thou shalt loose on earth, shall be loosed in heaven. 645. b 36. 647. a 57 648. a 55.  
18. 7. Woe be too that man, by whom the offence cometh. 58. a 16.  
10. In heaven the Angels of little ones behold always the face of my father which is in heaven 16. a 61.  
18. What so ever ye ●inde on earth shall be bound in heaven. 648. a 55.  
19 There shall be two in one flesh. 363. b 34.  
23. A rich man shall hardly enter into the kingdom of heaven. 7. a 38.  
21. 33. A householder planted a vineyard, and let it out to husbandmen, and after sent too gather the fruits. 426. a 2.  
44. Who so ever shall fall on this stone, he shall be broken. 421. a 22.  
22. 33. 39 Thou shalt love thy neighbour as thyself. 319. b 5.  
23. 8 There is one only which is our master, too wit Christ. 130. b 60.  
12. Whosoever will exalt himself shall be brought low. 421. a 36 481 a 34. 796. b 53.  
23. The principal Articles of the law are judgement, mercy, and fidelity. 124. b 24.  
24. 24. There shall arise false Christ's, and false Prophets, and shall show great signs and wonders, so that if it were possible they should deceive the very elect. 244. a 2.  
28. Where so ever a dead carkasis, thither will the eagle's resort. 787. b 56.  
25. 32. Christ shall separate the one from the other, as the shepherd separateth the sheep from the goats. 423. b 53.  
40. That which ye have done too the least of my brethren, ye have done it too me. 42●. a 10.  
26. 24. Woe be too judas by whom the son of man is betrayed: it had been good for that man if he had never been borne 58. a 16.  
27. Drink ye all. 693. a 5.  
37. jesus began too wax sorrowful, and grievously troubled 55. b 32.  
27. 5. judas after having cast the Silver pieces into the Temple, went and hanged himself. ●01. a 60 689. b 10.  
46. My God, my God, why hast thou forsaken me. 57 b 49. 177. a 58. 357 b 10.  
51. The veil of the Temple was rend in twain. 227. b 25.  
28. 18. All power is given me in heaven and in earth. 279. a 37. 333. b 53.   

Marc.  
1. 12. 13. IMmediately the spirit driveth jesus into the wilderness: and he was there forty days, and was tempted of the Devil. 31. a 13. 577. b 42.  
4. 12. The enemies of the truth, see in seeing, and discern nor, and in hearing they hear ●● care and understand not. 810. b 15.  
21. Is the candle light to be put under a bushel or under the table? 373. b ●3. 630. a 18.  
24. We shall be measured with the like measure as we meet to others. 328. b 34.  
12. A certain man planted a vine yard, and compassed it with a hedge, and digged a pit for the wine press 426. a 2.  
41. A poor widow cast into the treasury two mites. 588. a 3.  
13. 20. Except the Lord had shortened those days, no flesh should be saved: but for the elects sake he hath shortened them. 638. b 5.  
14. 23. The Lord gave them the cup, and they drank all of it. 693. a 5  
15. 34. My God, my God, why hast thou forsaken me. 357. b 10.  
15. 16. Go ye into all the world, and preach ye the Gospel to every creature. 220. b 35.   

Luke.  
1. 6. ZAcharie and his wife Elizabeth were both just before God, walking in all the commandments and ordinances of the Lord, without reproof 205. a 35  
9 Seek and ye shall find. 703. b 43.  
53. The almighty hath filled the hungry with good things, and the rich he hath sent empty away. 79. a 5.  
10. 11. Fear not, for behold I bring you tidings of great joy, that is, that unto you is borne this day in the city of David a saviour jesus Christ 650. b 3  
4. 23. jesus was led by the spirit into the wilderness, and was there tempted of the Devil forty days. 31. a 13. 577. b 43.  
4. Man shall not live by bread only, but by every word of God. 347. a 55.  
18. The spirit of the Lord is upon me, because he hath anointed me, that I should preach the Gospel to the poor. 645. b 58.  
58. Go from me Lord: for I am a sinful man. 281. b 14.  
6. 25. Woe be to you that now laugh for ye shall wail and weep. 165. a 15. 376. b 8. 509. b 58. 567. b 49.  
27. love your enemies. 597. a 20 598. a 14.  
28. Pray for them that hurt you. 598. a 14.  
31. As ye would that men should do unto you, so do ye to them, likewise. 319 b 4.  
35. God is kind, to the unkind and to the evil. 600. a 34.  
36. Be merciful as your father is merciful 433. b 14.  
38. With what measure ye meet, with the same shall men meet to you again. 328. b. 34.  
8. 10. The enemies of the truth in seeing see, and discern not, and in hearing they hear and understand not. 810. b 22.  
16. No man when he lighteth a candle covereth it under a bushel. nor putteth it under the table. 373. b 53. 630. a 18.  
10. 20. Rejoice for your names are written in heaven 350. b 40.  
27. Thou shalt love thy neighbour as thyself. 319. b 5.  
11. 11. If a child ask bread of his father, will he give him a stone? 598. b 29.  
5. One friend by his importunity made another rise at midnight to lend him bread. 509. b 28.  
9 Ask & it shall be given you, seek and ye shall found. 684. b 20. 705. b 47  
12. 6. A sparrow is not forgotten before God. 438. a 47.  
7. All the hairs of our head are numbered. 462. b 30.  
19 My soul, thou hast much goods laid up for many days, be merry. 306. b 6. 386. a 48.  
56. Hypocrites ye can discern the face of the earth and of the sky, and why discern ye not this time. 551. a 29.  
14. 11. Whosoever exalteth himself shall be brought low, and who so ever humbleth himself shall be exalted. 421. a 36. 481. a 34. 766. b 53.  
16. 8. The children of the world are wiser, than the children of light. 521. a 40.  
15. That which is highly esteemed among men, is abomination in the sight of God. 5. a 9  
19 There was a rich man. 7. b 22  
21. The dogs licked the sores of Lazarus. 516. b 48.  
17, 7. Who is it of you that having a servant ploughing or feeding cattles, would say to him by and by when he cometh home from the field, go and set down at the table? 205. b 16.  
10. So likewise ye when ye have done all these things which are commanded you, say, we are unprofitable servants: we have done that which was our duty. 22. b 45.  
37. Where so ever the body is, thither will also the eagles resort. 787. b 56.  
18. 1. We must pray continually and not wax faint. 509 b 28.  
14. Every man that exalteth himself shall be brought low, and he that humbleth himself shall be exalted. 421. a 36. 481. a 34. 766. b 53.  
19 41. jesus beholding jerusalem wept upon it 55. b 32.  
21. 3. This poor widow hath cast in more than they all. 588. a. 3.  
18. There shall not one hair of our head perish. 462. b 30●  
22. 25. Princes are called gracious Lords. 560 a 28.  
23. 30. Mountains fall on us, & hills cover us. 120. a 35.  
31. If God make the green wood to burn: what will be become of the dry. 235. a 57 519. a 54. 4. 23 a 4.  
46. Father into thy hands I commend my spirit. 506. b. 8.   

john.  
1. 3. 4. 5. ALL things were made by God, and without him was nothing made that was made: In him was life, and the life was the light of men. 201. a 19 528. b 54. 612. b 37. 706. a 17.  
51. You shall see the Angels of god ascending and descending upon the Son of man. 17. a 59  
3. 19 Men loved darkness rather than light. 474. b 1.  
20. Every man that evil doth, hateth the light. 474. b 1.  
27. A man can receive nothing except it be given him from heaven. 630. a 51.  
3. Who so ever believeth in jesus Christ, receiveth this testimony that God is true. 462. a 2,  
4. 24. God is a spirit, and they that worship him must worship him in spirit and truth. 4. a 4. 224. b 26.  
5. 4. Our saith is the victory which hath overcome the world. 132. a 42.  
25. The time is come that the dead shall hear the voice of the son of man. 488. b 47.  
27. jesus Christ hath received of his father power too execute judgement. 333. b 34.  
37. All that my father giveth me shall come to me, and I cast not away him that cometh to me. 221. a 7.  
39 The will of my father is, that of all that which he hath given me, I should loose nothing. 221. a 7.  
7. 18. He that seeketh the glory of God, the same is true, and no unrighteousness is in him. 250. a 35.  
24. judge not according too the appearance, but judge rightuout judgement. 253. b 8.  
8. 34. Who so ever doth commit sin, is the servant of sin. 353. b 32.  
50. I seek not mine own glory 628. b 42.  
10. 4. 5. The shepherd goeth before his sheep, and they follow him: for they know his voice. 129. b 31.  
11. Christ is the good shepherd. 130. b 61.  
28. Those which fear God, can nor be plucked out of the hand of lesus Christ, for the father who is greater than all, hath given them to him 221. a 7. 8●6. b 60.  
29. My father which hath given me my sheep, is greater (stronger) than all, and no man can pluck them out of my father's hands. 39 b 22. 73. a 56.  
11. 33. jesus groaned in his spirit, & was troubled in himself. 55. b 32.  
35. jesus wept. 55. b 32.  
2. 31. The Prince of this world shall be cast out. 18. a 7.  
35. 36. Walk while ye have light, while ye have light believe in the light. 612. b 46.  
40. God blindeth the eyes of the wicked, and hardeneth their hearts. 810. b 16.  
47. 48. Christ is not come too judge the world, but his word shall judge us. 576. b 22. 628 b 14.  
13. 18. He that did eat bread with me, hath lift up his heel against me. 364. a 18.  
15. 1. Christ is the true Vine. 161. b 52.  
2. God cutteth down the branch that bringeth not forth fruit. 161. b 40. 350. a 35.  
5. Christ is the vine, and we are the branches. 161. b 52.  
6. If a man abide not in Christ, he is cast forth as a branch. 161 b 40.  
16. What so ever ye shall ask of the father in my name, he giveth it you. 562. b 32.  
16. 8. When the holy Ghost shall come, he shall reprove the world of sin, of righteousness, and of judgement. 680. b 9  
13. The spirit of truth shall lead you. 562. b 40.  
17. 11. Holy father, keep them in thy name: even them whom thou hast given me, that they may be one as we are one. 191. b 3  
20. 23. Whosoevers sins ye remit, they are remitted unto them. 648 a 55.  
21. 18. Verily, verily, I say unto thee, Peter when thou wast young. thou girddest thyself, and walkedst whether thou wouldst: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee; & shall lead thee whether thou wouldst not. 41. b 46.  
17. 12. I pray that they all may be one, as thou oh father art in me, and I in thee 191. b 3  
22. And the glory that thou gavest me, I have given them, that they may be one as we are one. 191. b 3   

Acts.  
1. 18. IVdas purchased a field with the reward of iniquity, and having cast down himself headlong, he braced a sunder in the midst. 601. a 60. 689. b 10.  
2. 22. Whosoever shall call on the name of the Lord shall be saved. 356. b 52.  
37. Now when they heard it they were pricked in their hearts, and said unto Peter and the other Apostles: men and brethren what shall we do 817. b 25.  
3. 20. The time of our refreshing shall be when our Lord shall appear to judge the world. 421. b 58.  
7. 5. God promised to give to Abraham, and his posterity the land of Canaan. 7. b 32.  
31. 32. When Moses saw the Angel of the Lord, he wondered at the sight: and as he drew near too consider it, the voice of the Lord came unto him, saying, I am the god of thy fathers, the God of Abraham and the God of Isaac, and the God of jacob. Then Moses trembled & durst not behold it. 77. b 60.  
44. Our fathers had the tabernacles of witness. 13. b 30.  
9 4. 6. Paul being cast to the ground, heard a voice, saying unto him, Saul, Saul, why persecutest thou me? He then both trembling and a stoned: said, Lord what wilt thou that I do? And the Lord said unto him, Arise and go into the City, and it shall be told thee what thou shalt do: and he was three days without sight, and neither eat nor drank. ●14. b 36.  
13. 22. I have found David a man after mine own heart, which will do all things that I wil 371 a 32. 580. a 16  
14. 16. God suffered the gentiles, to walk in their own ways. 612. a 48  
7. God left not himself without witness, in that he did good, and gave us rain from heaven, and fruit full seasons filling our hearts with food, and gladness. 93 b 57  
1. 2. The faithful which were at Listra and Iconium reported well of Timothy. 618. b 40.  
7. 27. That they might seek the Lord, if so be they might have groped after him and found him. 733. b 40.  
28. The Lord is not far from every one of us, for in him we live and move, and have our being. 148. b. 12.  
31. 32. The time of ignorance God regarded not, but now he admonisheth all men every where to repent, because he hath ordained a day in the which he will judge the world. 612. a 48. 680. b 3  
18. 6. Your blood be upon your own head: I am clean. 32. b 11.  
23. 5. I knew not, brethren, that he was the high Priest: for it is written. Thou shalt not curse the Prince of the people. 674. b 58.  
28. 26. Go too this people and say, you hear with your ear and understand not, and in seeing you see and perceive not. 810. b 16.   

Romans.  
1. 1. Paul a servant of jesus Christ, called too be an Apostle, put apart to preach the Gospel of God. 220. a 6.  
4. Christ was declared too be the son of God touching the spirit of sanctification. 370. b 7.  
20. The invisible things of God are seen in the creation of the world, being considered in his works: to the intent that they should be without excuse. 171. a 37. 612. a 60.  
22. Because that when they knew God they glorified him not as God, neither were thankful, but become vain in their imaginations, and their foolish hearts were blinded. 93. b 38. 173. a 4. 235. a 5.  
25. God forsaketh all those which turn his truth into a lie. 436. a 22.  
28. As the wicked regarded not to know God, so God delivered them up into a reprobate mind. 335. a 45. 354 a 43.  
2. 4. Despisest thou the riches of his goodness, and patience, and long suffering, not knowing that he leadeth thee to repentance. 182. b 20 416. b 45.  
5. By the hardness of our hearts we heap God's wrath upon us. 397. b 22. 504 b 26. 669. a 10.  
11. God hath no respect of persons. 673. a 23.  
14. The gentles do by nature the things contained in the law, for it is writ in their hearts 612. b 5. 684. a 18  
15. The conscience beareth witness of the law to all. 176. a 50  
16. God will judge men according to the Gospel of men. 628. b 16.  
3. 4. God is true, and every man a liar. 655. a 38.  
5. Is God unrightuous when he punisheth? 151. b 20.  
6. Else how shall God judge the world? 151. b 22.  
8. And (as we are blamed, and as some affirm that we say) Why let us do evil that good may come thereof, whose damnation is just. 216. a 49  
9 We are all under sin. 607. b 36  
10. There is none righteous, not not one. 300. a 36.  
18. The fear of God is not before our eyes. 4 43. b 54.  
19 That God may be just, every mouth must be stopped, and all the world confess itself culpable before God. 116. a 55. 175. b 20. 216. a 49. 274. b 39 607. b 36. 61 4. a 4 4.  
21. Now is the righteousness of God manifest, without the law, having witness of the law and of the prophets. 78. b 2.  
23. We are all deprived of the glory of God. 175. b 21. 176. a 49.  
27. Man is justified by faith without the works of the Law. 176. b 22.  
4 13. The promise was not given to Abraham through the law, or to his seed (to wit, too be heir of the world (but through the righteousness of faith. 27. a 55. 766. b 16.  
17. God calleth those things which be not as though they were. 156. b 23  
18. Abraham, above hope believed under hope, that he should be the father of many nations: according too that which was spoken to him, so shall thy seed be 102. a 24. 472. b 1. 537. b 39  
5. 1. Being justified by faith, we have peace toward God. 507. b 21. 552. b 23.  
3. 4. 5. We rejoice in tribulations, knowing that tribulations bringeth patience, and patience experience, & experience hope. And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy ghost which is given unto us. 106. a 22. 650. 47.  
10. When we were enemies we were reconciled to God by the death of Christ. 597. b 52.  
16. 17. We are servants to him whom we obey. 300. b 23.  
17 19 You have been the servants of sin. 300. b 23.  
20. When we were the sernantes of sin, we were free from righteousness. 412. b 50.  
7. 9 I once was alive without the la, but when the commandment came, sin revived. 188. b 58. 203. a 22.  
10. The same commandment which was ordained unto life, was found to be unto me death. 188. b 58  
14. I am sold under sin. 300. b 23.  
19 I do not the good which I would, but the evil which I would not, that do 1. 52 b 38. 663. b 20.  
24. O wretched man that I am, who shall deliver me from the body of this death? I thank God through jesus Christ our Lord. 53. b 38. 64. a 19  
25. I thank God through jesus Christ. 290. a 31.  
8. 7. The wisdom of the flesh is enmity against God. 40. b 60. & 43. a 36. 204. b 3. 253. b 33. 293. a 30. 685 a 17.  
10. If Christ be in you the body is dead, because of sin: but the spirit is life for righteousness sake. 19 b 38 & 84. b 34.  
10. 11. And if Christ be in you, the body is dead, because of sin, but the spirit is life for righteousness sake, which shall quicken our mortal bodies. 360. b 50.  
15. You have received the spirit of Adoption. 17. a 25. 351. a 50.  
17. If we suffer with him, we shall be glorified with him. 185. b 17. 584. b. 10.  
18. The heavenly glory shall be showed unto us. 185. b 17.  
24. 25. We are saved by hope, but hope that is seen is no hope: for how can a man hope for that which he seeth? But we hope for that we see not, we do with patience abide. 60 b 23. 368. b 57  
26. The spirit helpeth our infirmities, for we know not to pray as we aught: but the spirit itself maketh intercession for us with sighs, which can not be expressed. 116. b 30. 177. b 23. 651. a 56.  
28. All things work together for the best, unto them that love God, even too them that are called of his purpose. 108. a 21.  
29. Those which he knew before he also predestinate to be made like to the image of his son. 43. b 47. 819 b 11.  
31. If God be on our side, who can be against us. 456. b 1.  
33. It is God that justifieth. 333. b 35  
35. Who shall separate us from the love of Christ? shall tribulation or anguish, or persecution, or famine, or nakedness, or peril, or sword? 111. b 38  
36. In all things we are more than conquerors through him that loved us. 29. a 6.  
38. 39 I am assured that neither death nor life, nor Angels nor principalities, nor powers, nor things present, nor things too come, nor height, nor depth, nor any other creature shall be able to separate from the love of God, which is jesus Christ our Lord 111. b 38. 211. b 30.  
9 3. I would wish myself to be separated from Christ, for my brethren that are my kinsmen according to the flesh. 59 a 58.  
15. I will have mercy on him, to whom I will show mercy. 689. b 34  
20. Who art thou which pleadest against God? 343. a 54. 755. b 25.  
22. 23. God will she we his wrath in vessels of wrath ordained to destruction, and show his glory in vessels of mercy which he hath prepared unto glory. 706. b 53.  
10. 10. With the heart man believeth unto righteousness, and with the mouth man confesseth unto salvation. 460. b 50. 655. a 56.  
12. God is rich unto all that call on him. 596 b 56.  
13. Who so ever shall call on the name Lord shall be saved. 225. b 44. 356. b 47.  
17. Faith is by hearing, and hearing by the word of God. 661. b 22. 810. a 3  
11 8. God giveth eyes, not to see, and ears, not to hear those which fear not him. 810. b 16.  
33. O the deepness of the riches, both of the wisdom and knowledge of God, how unsearchable are his judgements? 206. b 34. 151. a 38. 637. b 23.  
34. Who hath known the mind of the Lord? or who was his counsellor? 525. a 3.  
35. Who hath given unto God first? and he shall be recompensed. 803. a 38.  
12. 3. That no man presume to understand, above that which is meet to understand. 403. b 31.  
8. He that showeth mercy, let him do it with cheerfulness. 585. b 34.  
15. Rejoice with them that rejoice and weep with them that weep. 124. a 60. 442. b 53. 568. a 16.  
16. Make yourselves equal to them of the lower sort: be not wise in yourselves 377. a 55. 557. a 40 677. a 13.  
17. Procure things honest in the sight of all men. 603. b 42.  
20. If thine enemy hunger, feed him: If he thirst give him drink: for in so doing thou shalt heap coals of fire on his head. 600. a 42.  
13. All powers are ordained of God. 675. a 20.  
9 Thou shalt love thy neighbour as thyself. 319. b 42.  
14. 8. Whether we live or die, we are the Lords. 290. b 37.  
10. We shall all appear before the judgement seat of Christ. 731. a 17. 365. b 11. 400. b 57 569. a 30. 680. a 55. 679. a 6.  
11. I live saith the Lord, and every knee shall bow to me, and all tongues shall give praise unto God. 731. a 14.  
17. The kingdom of heaven is spiritual peace. 303. a 29.  
19 Let us follow those things which concern to edification. 293. a 4  
15. 2. Let every man please his neighbour in that is good to edification. 293. a 4.  
4. What soever things are written afore time are written for our learning, that we through patience, and comfort of the scriptures might have hope. 28. b 22. & 106. a 22.  
16. That I should be the minister of jesus Christ towards the gentiles, ministering the Gospel of God, that the offering up of the gentiles might be acceptable. 741. a 30.  
16. 21. Timotheus my companion, and Lucius and ●ason and Sosipater my kinsmen salute you. 618. b 39   

1. Corinthians.  
18. THE preaching of the cross, is to them that perish foolishness. 619. b 29.  
19 I will destroy the wisdom of the wise▪ and will cast away the understanding of the prudent. 620. b 29. 755. b. 7.  
21. For seeing the world by wisdom knew not God in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe. 335. b 8.  
2. 4. 5. The word of God is not in entencing speech of man's wisdom, but in plain evidence of the spirit: that our faith should not be in the wisdom of men, but in the power of God 531. a 46.  
9 The things which eye hath not seen, neither ear hath hard, neither came into man's heart, are, which god hath prepared for them that love him. 742. b 17. 808. b 10.  
10. 11. 12. God hath revealed his secrets unto us by his spirit: for the spirit searcheth all things, yea, the deep things of God, and he is given unto us to know those things which are given us of God. 296. a 55. 742. b 48. 810. a 6.  
14. The natural man perceiveth not the things of the spirit of God: for they are foolishness unto him. 808. b 8. 619. b 29.  
3. 6. I have planted, Apollo watered, but God gave the increase. 810. a 10.  
10. As a skilful master builder, I have laid the foundation. 2. a 16.  
18. 19 If any man seem to be wise let him be a fool. 223. a 17. 487. b 3. 522. a 5. 522 a 48. 619. b 37. 695. b. 25.  
4. 4 5. I know nothing by myself yet I am not thereby iustined: but he that judgeth me is the Lord. judge nothing before the time, until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the heart manifest: & then shall every man have praise of God. 131. b 35. 187. b 4. 608. b 23.  
7. Who is it hath preferred thee? 463. a 48.  
11. Unto this hour we both hunger and thirst. 349. b 15. 549. b 4.  
12 13. We are reviled, persecuted, we are made the filth of this world. 350. b 58. 499. b 7.  
5. 7. 8. Christ was sacrificed, as the true paschal Lamb. etc. 11. b 28.  
6. 18. Flee fornication: every sin that a man doth, is without the body: but he that committeth fornication sinneth against his own soul. 580. b 38.  
19 We have our bodies of God▪ & not of ourselves. 4 12. a 9 580. b 47  
20. Glorify God in your body, & in your spirit: for they are Gods. ●80. b 47.  
7. 29. That those which are rich do as if they were not. 6. b 28 34. b 10.  
30. 31. They that buy, as though they possessed not, and they that use this world, as though they used it not: for the fashion of this world goeth away. 61. b 14.  
8. 1. Knowledge puffeth up, but love edifieth. 292. a 1 529. b 10.  
9 27. I beat down my body, & bring it unto subjection, lest by any means when I have preached to others I myself should he reproved. 71. a 60.  
10. 1. Brethrens I would not that ye should be ignorant, that all our fathers were under the cloud, & all passed through the sea. 153. b 19  
6. 11. All things came unto them for examples. 166. a 33. 340. a 35.  
13. God is faithful, which will not suffer you to be tempted, above that ye are able: but will even give the issue with the temptation, that ye may be able to bear. 63 a 29. & 106. b 56 228. b 54. 818. b 54.  
31, Whether we eat or drink or what so ever we do, we must do all in the name of God▪ 9 b 20.  
11. 7. A man aught not too cover his head: for as much as he is the image and glory of God▪ but the woman is the glory of the man 54. b 32.  
11. Neither is the man without the woman, neither the woman without the man, in the Lord. 55. a 54.  
19 There must be heresies even among you, 〈…〉 at they which are approved among you, might be known. 132 a 24.  
32. When we are judged, we are chastened of the Lord, b●cause we should not be condemned with the world. 726 a 2. 771. a 60.  
12. 7. The manifestation of the spirit, is given too every man, too profit withal. 373 b 39 696. b 53.  
1. 10. Speak ye all one thing, and that there be no dissensions among you. 616. a 58.  
13. 3. Though I feed the poor with all my goods, and have no love, it profiteth me nothing. 49. a 17.  
7. Love hopeth all things. 48. b 48  
9 10. We know in part, and we prophesy in part, but when that which is perfect is come, then that which is in part, shall be abolished. 37. a 3. & 60. b 57 152. a 8.  
12. Now we see through a glass darkly, but then shall we see face to face. Now I know in part: but then I shall know even as I am known. 772. b 36. 241. b 53. 37. a 3. & 60. b. 57 152. a 8. 632. a 1.  
14. 20. Be not children in understanding, but as concerning maliciousness be children. 294. b 19 378 b 5.  
24. 2. If all prophesy, and there come in one that believeth no●, he is rebuked, and judged of all. And so are the secrets of his heart made manifest. 679. b 46.  
27. 28. 29. 30. If any man speak a strange tongue let it be by two, or at the most by three, and that by course, and let one interpret. etc. 133. b 37. 624. a 10. 696. b 55.  
40. Let all things be done honestly and by order 624. a 9  
15. 19 If in this life only we have hope, we are of all men the most miserable. 162. a 29. 341. a 23.  
33. Evil speakings corrupt good manners. 236. b 4.  
36. O fool, that which thou sowest is not quickened, except it die. 141 b 30. 368. 269. b 46.  
46. That which is natural goeth before. 212. a 46.  
53. That which is corruptible in us must be abolished 348. a 9  
57 We have the victory through our Lord jesus Christ. 567. a 6.  
58. My beloved brethren, be ye stead fast, unmovable, abundant always in the work of the Lord, for as much as ye know, that your labour is not in vain in the Lord. 71. b 46.   

2. Corinthians.  
1. ●2. GOD hath given the earnest of the spirit in our hearts. 284. b 28.  
2. 11. We know the subtleties of Satan. 422. a 41.  
3. 5. We are not sufficient of ourselves, to think any thing, as of ourselves: but our sufficiency is of God 203. b 5. 253. b 30. 597. ● 32.  
18. By the spi●te of the Lord we shall be changed into the image of glory. 370. b 8.  
4. 4. The GOD of this world blindeth the minds of the infidels, that the light of the Gospel shineth not unto them 710. a 24.  
6. God shineth in our hearts, to give the light of the knowledge of the glory of God in the face of jesus Christ 212. b 54.  
8. Being afflicted on every side, yet not in distress. 158. b 16.  
13. We believe, and therefore we speak. 373. b 37. 696. b 28.  
17. Our light affliction which is but for a moment, causeth unto us, a far more excellent, and an eternal weight of glory. 136. b 16.  
5. 1. When our bodies shall be dessolued by death, we have an eternal building in heaven. 278. b 61. 348. a 14. 269. b 46.  
2. For therefore we sigh, desiring to be clothed with our house which is from heaven. 85. a. 14.  
4. We desire not to be unclothed, but to be clothed upon. 506. a 22.  
5. God hath given the earnest of the spirit in our hearts. 284. b 28.  
7. We walk by faith and not by sight. 60. b 25. 651. a 34.  
10. We shall all appear before the judgement seat of Christ. 731. a 17. 365. b 11. 400. b. 57 669. a 30. 680. a 55. 679 a 6.  
17. If any man be in Christ, let him be a new creature. 250. a 7. 284 a 25.  
18. God hath reconciled us to himself by jesus Christ, and hath given us the ministery of reconciliation. 444 b 4. 645. b 51 648. a 33.  
19 The Gospel is the word of reconciliation. 444. b 4.  
62. God hath said, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold now the accepted time, behold now the day of salvation. 155 b 40 650. a 24.  
7. We must pass by the armour of righteousness on the right hand and on the left. 554. a 50.  
8. We must pass by honour and dishonour, by evil report and good report. 554. b 5.  
10. We must be as it were sorrowful in the midst of this joy. 376. b 18.  
17. Come out from among them, and separate yourselves sayeth the Lord: and touch no unclean thing and I will receive you. 41. a 3.  
7. 10. You sorrowed to repentance for godly sorrow causeth repentance unto salvation. You have been godly sorry. 11. a 49. & 32. b 36. 64. b 16.  
9 6. He that soweth sparingly shall also reap sparingly, & he that soweth liberally, shall also reap liberally. 74. b 46.  
7. As every one wisheth in his heart, so let him do and not by compulsion. 432. a 52.  
10. 4. 5. The weapons of our warfare casteth down imaginations, & every high thing that is exalted against the knowledge of God. 330. b 38. 675. a 54.  
15. We must not boast in that which is without our measure. 4●7. a 61.  
11. 14. Satan transformeth himself into an Angel of light. 22. b 16.  
16. Suffer me that I may also boast myself a little. 249. b 50.  
22. They are hebrews, evenso am I 249. b 38.  
12. 7. And jest I should be exalted out of measure through the abundance of revelations, there was given unto me a prick in the flesh, the messenger of Satan to buffer me, because I should not be exalted out of measure. 25. a 37. 814. b 54.  
9 The power of S Paul is made perfect in weakness. 258. a 5.  
17. 18. The manifestation of the spirit is geeven to every one to profit with all.  
21. My God abase me among you. 14. b 6. 811. b 29.   

Galatians.  
1. 15 GOD separated me from my mothers womb, and called me by his grace. 814. b 33.  
3. 10. Cursed is every man that continueth not in all things that are written in the law to do them. 186. b 45. 261. a 38. 298. b ●7. 455. b 35. 575. b 22.  
11. No man is justified by the law in the sight of God. 186. b 45.  
13. Christ hath redeemed us from the curse of the law, when he was made a curse for us. 5●7. a 10.  
22. The Scripture hath concluded all under sin. 607. b 35.  
4. 6. Because ye were sons, God hath sent forth the spirit of his son into your hearts. 17. a 25. 651. a 55.  
22. Abraham had two sons, one by a servant and one by a free woman. 801. b 6.  
5. 14. Thou shalt love thy neighbour as thyself. 319. b 42  
17. The flesh lusteth against the spirit, and the spirit against the flesh: so that ye can not do the same things ye would. 476. b 23. 663. b 18.  
25. If we live in the spirit let us also walk in the spirit. 4. a 32. 446. a 56.  
6. 1. brethren, if any man be fallen by occasion in any fault, ye which are spiritual, restore such one with the spirit of meekness: considering thyself, jest thou also be tempted 71. b 12.  
4. Let every man prove his own work: and then shall he have rejoicing in himself only and not in an other. 167. a 4.  
5. Every man shall bear his own burden. 167. a 2.  
9 Let us not be weary of well doing, for in due season we shall reap. 587. d 25.  
15. In Christ jesus availeth not any thing; but a new creature. 284. b 6.   

Ephesians.  
1. 4 WE are chosen of GOD, before the foundation of the world. 638. b 4. 649 a 35.  
13. Ye are sealed with the holy spirit of promise. 651. a 52.  
14. The holy Ghost is the earnest of our inheritance 284 b 74.  
17. God giveth the spirit of wisdom and correction, to have knowledge of ●im. 629 a 23.  
18. God openeth the eyes of your understanding, that ye may know what the hope is of the calling, which God hath laid up for you in heaven. 530. b 52.  
2. 2. The prince that ruleth in the air, which is the spirit that now worketh in the children of disobedience. 25. a 12.  
3. We were by nature the children of wrath. 274. b 33.  
4. God is rich in mercy. 596. b 56.  
10. We are created unto good works. 2●7. a.  
14. Christ is our peace which hath made of both one, and hath broken the stop of the partition wall 815. a 54.  
19 We are Citizens with the Saints, and of the household of god 377. b 14.  
3. 9 10. The Gospel is a secret which hath been hid from the beginning in God, to the intent that the manifold wisdom of GOD might be known unto principalities and powers in heavenly places by the church. 16. b 39 220. a 7.  
12. We have boldness, and entrance with confidence by Christ. 651, a 52.  
18. We must comprehend, what is the breadth, and length, and depth, and height 2●0. b 53.  
19 We must know the love of our Lord. 530. b 55.  
4. 4. We are called in one hope of our calling. 584. b 11  
13. Till we all meet together (in the unity of faith and knowledge of the son of god) unto a perfect man and unto the measure of the age of the fullness of christ. 660. b 19  
14. God gave ministers, to the end we should not be wavering, and carried about with every wind of doctrine. 354 b 43.  
19 The Gentiles having lost all feeling, have given themselves unto wantonness 19 a 28. 440. a 60. 472. a 13. 739. a 3.  
14. Put on the new man, which after God is created in righteousness, and true holiness. 673. a 55.  
26. Let not the Sun go down upon your wrath. 599. a 15.  
30 You are sealed by the holy ghost unto the day of redemption. 651. a 55  
32. Be ye courteous one to an other, & tender hearted forgiving one another, even as God for Christ's sake forgave you. 597. b 61.  
5. 2. Walk in love even as Christ hath loved ●●, and hath given himself for us. 597. b 64.  
5. Not covetous person, which is an Idolater, hath any inheritance in the kingdom of God. 591. a 40.  
6. Let no man deceive you with vain words: for for such things cometh the wrath of God upon the children of disobedience. 91 b 24. 153 a 43. 364. b 19 388. a 30. 580. b 29.  
8. Walk as children of light. 474. b 33.  
11. Have no fellowship with the unfruitful works of darkness, but even reprove them rather. 603. b 30.  
25. love your wives, as your own bodies. 8. b 21.  
6. 5. 6. That masters and servants know their master is in heaven neither is there any respect of persons with him. 61. b 25. 583. b 32.  
12. We wrestle against spiritual powers, and not against flesh and blood. 18. a. 12. 18. b 58. 23. b 8.  
16. By the shield of faith you may quench all the fiery darts of the devil. 282. a 43.  
17. Take the helmet of salvation, and thet sword of the spirit, which is the word of God. 31. a 18.   

Philippians.  
1. 15. 16. SOme preach christ through envy and strife, supposing to add more afflictions to my bonds. 629. a 23.  
21 Christ is advantage to me, to live, and die. 290. b 29.  
22. Whether to live in the flesh were profitable for me, and what to chose● know not. 23. For I am greatly in doubt on both sides, desiring to be loosed, & to be with Christ which is the best of all. 24. Nevertheless, to abide in the flesh is more needful for you. 64 b 45. 118. b 39  
2 2. Fulfil my joy, that ye be like minded, having the same love, being of one accord, and of one judgement. 249. a 28.  
3. Every man esteem another better than himself. 557. a 42. Christ made himself of no reputation, taking on him the form of a servant. 58. b 10.  
10. At the name of jesus should every knee bow, both of things in heaven and things in earth, and things under the earth. 731. a 14. 481 b 53.  
12. Make an end of your own salvation with fear and trembling 135. b 16.  
20. I have no man like minded which is more care full for you then Timotheus. 618. b 38.  
3 5. I am circumcised, and am of the kindred of Israel, of the Tribe of Benjamin, an Hebrew of the hebrews 249. b 38.  
20. Our conversation is in heaven. 377. b 14.  
21. God shall change our vile bodies, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself. 142. a 2.  
4 6. We must make our requests with thanks giving. 358. a 22  
7. The peace of God passeth all understanding and preserveth our hearts and minds. 6●1. a 8.  
12. I have learned to be full, and to be hungry, and to abound, and to want. 376. a 48.   

Collossians.  
1. 5. Our hope is laid up in heaven 15. Christ is the Image of the invisible God, the first borne of every creature 17. a 24.  
16. In Christ were all things made which are in heaven, and which are in earth, things visible and invisible: whether they be thrones, or dominions, or Principalities, or powers. All things, I say, were created, by him and for him. 16. b 39 & 17. a 35. & 81. a 38.  
20. The good pleasure of the father was, too reconcile by him all things to himself, & to set at peace through the blood of his cross, both the things in earth and the things in heaven. 81. b 3●.  
28. We preach Christ. admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ jesus. 87 b 16.  
2. 3. All the treasures of wisdom and knowledge are hid in Christ. 710. a 22.  
14. In putting away the hand writing, which was contrary to us. 12. a 56.  
9 In Christ dwelleth all the fullness of the Godhead bodily. 370. a 6  
17. Which are but a shadow of things to come, but the body is in Christ.  
3. 1. 5. If ye be risen with christ, seek those things which are above, mortify your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is Idolatry. 742. b 35.  
3. We are dead and our life is hid with Christ. 60. b 17. 164. a 18. 164. b 22. 278 a 47. 3●0. b 28. 443. a 43. b 45. a 36.  
4. When Christ which is our life shall appear, then shall we appear with him in glory. 164. a 16. 164. b 25.  
15. The peace of God must rule in our hearts. 259. b 15.  
17. What soever ye shall do in word, or deed, do all in the name of our Lord jesus, giving thanks to God by him. ●. b 2.  
19 husbands love your wives, and be not bitter unto them. 8. b 21  
4. 6. Let your speech be gracious always, and powdered with salt, that ye may know how to answer every man. 291. a 50.   

1. Thessalonians.  
3. 2. WE have sent Timotheus our brother, & minister of God, and our labour fellow in the gospel of Christ, to stablish you and to comfort you touching your faith. 618. b 39  
4. 8. He therefore that despiseth these things, despiseth, not man, but God who hath even given you his holy spirit. 345. a 8.  
5. 3. When they shall say, peace and safety, then shall come upon them sudden destruction. 305. a 40. 393. a 61. 394. a 48. 417. a 10. 518. b 10 66. b 36. 682. a 10.  
5. We are the children of light. 474. a 10.  
1. ●. Exhort one an other, and edify one an other, even as ye do 70. a 17. 293. a 6.  
17. Pray continually. 358. a 2●.   

2. Thessalonians.  
●. 5. Our afflictions are a token of the just judgement of God. 361. a 50.  
6. It is a righteous thing with God to recompense tribulation to them that trouble you. 71. b 49. 182. a 5. 341. b 30.  
7. And to you which are troubled rest with us in that day when the Lord shall show himself, from heaven. 71. b 46. & 137. b 40. 341. b 30.  
2. 8. The wicked man shall be revealed, whom the Lord shall consume with the spirit of his mouth, and shall abolish with the brightness of his coming. 276. a 26. 311. b 23.  
9 10. The coming of the wicked man is by the working of Satan with all power & signs, & lying wonders, and in all deceivableness, among them that perish, because they received not the love of the truth 19 a 24 & 24. b 5. 241. b 23.  
11. Therefore God shall send them strong delusion, that they should believe lies. 24. b 5.  
3. 13. Be not weary in well doing 587. b 25.   

1. Timothee.  
1. 16. FOr this cause was I received to mercy, that jesus Christ should first show on me all long suffering. 278. a 18.  
2. 4. God will that all men shall be saved. 7. b 40.  
3. 8. Having the mystery of the faith, in pure conscience. 461. a 13.  
4. 5. Every creature is sanctified by the word of God and prayer. 9 b 26.  
3. Godliness hath promise, not only of everlasting life, but of life present. 72. b 58 568. a 36.  
51. 21. I charge thee before the Lord, and the elect Angels, 298. b 22  
21. Drink no longer water, but use a little wine for thy stomaches sake 617. a 5.  
6. 16. God only hath, immortality 8. 1, a 3. & 141. a 49. 151. a 35. 733. b 54.  
17. 88 19 Charge them that are rich in this world that they be not high minded, and that they trust not in uncertain riches, but in the living god (which hath given us abundantly all things to enjoy.) That they do good, and be rich in good works, and ready to distribute, and communicate, laying up for themselves in store, a good foundation against the time to come, that they may obtain eternal life. 6. b 17. 34. b 14. 386. b 61. 593 a 52.   

2. Timothee.  
2. 5. IF any man strive for a mastery. he is not crowned except he strive as he aught to do. 279. b 53.  
22. Flee from the lusts of youth. 617. a 1.  
3. 13. The evil men and deceivers, shall wax worse & worse, deceiving, and being deceived. 132. b 4.  
16. Every scripture is given by the inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness. 70. a 43 251. a 11. 526. b 2.   

Hebrues.  
1. 3. THe Son is the brightness of the glory, and the engraved form of the person of the Father. 17. a 24. 710. a 24.  
14. Are they not all ministering spirits, sent forth to minister. 17. a 46. 486. b 42.  
2. 14. That he might destroy through death, him that had power of death, that is the devil. 25. a 30.  
16. jesus Christ took not the Angels, but he took the seed of Abraham. 17. b 5.  
18. Christ suffered in being tempted. 577 b 43.  
4. 12. The word of God is a two edged sword, and entereth through even unto the dividing a sunder of the soul, and of the spirit, and of the joints, and of the marrow etc. 410. b 19 437. a 55. 446. b 4. 474 a 4. 539. b 42.  
13. All things are naked and open unto his eyes with whom we have to do. 149. a 6.  
15. We have not an high priest which can not be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin. 146. b 7. 577. b 43. 816. b 20.  
5. 4. Aaron aught to offer for sins. 816. b 1.  
6. Thou art a priest for ever after the order of Melchizedech. 816. b 29.  
6. 10. God is not unrighteous, that he should forget your work, and labour of love, which ye showed toward his name, in that ye ministered to the saints, and yet minister 71. b 46. 700. a 20.  
12. Through faith, and patience, we inherit the promises. 564. a 48.  
19 20. We hold hope, as an Anchor of the soul, both sure, and steadfast, and it entereth into that which is within the varle, whether the fore runner is for us entered in, even jesus that is made an high priest for ever, after the order of Melchizedech. 233. a 20. 817. b 52.  
8. 5. The gifts of the law serve unto the pattern and shadow of heavenly things. 13 b 28.  
10. 11. 12. Sacrificators could not take away sins by their sacrifices: but jesus Christ after having offered one sacrifice for sins sitteth for ever at the right hand of God. 817. b 52.  
9 24. Christ is not entered into holy places made with hands, which are similitudes of the true sanctuary: but is entered into very heaven, to appear now in the sight of God for us 817. b 52.  
10. 20 Christ through the veil, that is, his flesh, hath prepared the way, by the which we have boldness to enter into the holy place. 227. b 25  
31. It is a fearful thing to fall in to the hands of the living God. 309. a 44. 590. a 5. 643. a 24.  
35. Your confidence shall have great recompense of reward. 564. a 48.  
11. 1. Faith is the evidence of things, which are not seen. 421. b 26  
4. By faith Abel offered unto God a more excellent sacrifice then Caine. 12. a 33  
6. Without faith it is unpossible to please God etc. And that he is a rewarder of them that seek him. 72. b 29.  
7. No through the Ark condemned the world. 3. a 50.  
9 Abraham abode in the land of promise as in a strange country. 407. b 29.  
17. By faith Abraham offered vpl●aac. 12. b 12.  
12. 5. 6. Despise not the chastening of the lord, neither saint when thou art rebuked of him, for whom he loveth, he chasteneth, and scourgeth every son that he receiveth. 155. a 10. 771. a 60.  
11. No chastising for the present seemeth to be joyous, but grievous: but afterward it bringeth the quiet fruit of righteousness 105. b 15.  
12. Lift up your hands which hand down and your weak knees. 70. b 40. 486. a 52. 659. a 32. 767. a 61.  
14. Fellow peace with all men, and holiness, without the which no man shall see the Lord 603. b 41.  
18. 19 You are notcome unto the mountain that might be touched, nor burningfire, nor to blackness, & darkness, and tempest, and sound of a trumpet, and the voice of words, which they that heard it, excused themselves, that the word should be spoken to them no more. 79. b 12.  
19 You are not come to the sound of a trumpet▪ and the voice of words which they that hard it, excused themselves, that the word should not be spoken to them any more. 754. a 4.  
29. God is a consuming fire. 395. a 30. 643. a 28.   

james.  
1, 4. PAtience must have a perfect work, that we may be perfect and whole. 814. a 26.  
5. If any lack wisdom, let him ask it of God. 343. b 3. 692. b 21.  
6. 7. He that asketh in faith, receiveth that which he asketh: but he that doubteth, is like a wave of the sea, toast of the wind. 449. a 44. 651. b 26.  
9 Let the brother of low degree rejoice that he is exalted. 677. a 12.  
10 The rich shall vanish away, as the flower of the grass. 441. b 24.  
11. The heat of the sun withereth all 441. b 29.  
14. 15. Every one is tempted, when he is drawn away by his own concupiscence, then when lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death. 569. a 55.  
21. Receive with meekness the word that is graffed in you. 659. b 59  
1. 8. Thou shalt love thy neighbour as thyself. 319. b 42.  
10. Whosoever shall keep the whole law, and yet faileth in one point, he is guilty of all. 186, b 50. 574. a 47. 575. b 23.  
13. There shall be judgement merciless, to him that showeth no mercy. 75. a 16. & 76. a 59 328. b 13. 431. b 57 585. b 48.  
16. If any man say to the poor depart in peace, warm yourselves, and fill your bellies, notwithstanding ye give them not those things that are needful to the body, what helpeth it. 585. a 61.  
3. 1. Be not many masters. 541. a 4.  
2. If any man sin not in word, he is a perfect man, and able to bridle all the body. 47. b 29. 251. b 18.  
4. 6. God resisteth the proud. 246. b 42.  
13. To day and tomorrow we will go into such a city, and continued there a year, and buy and cell, and get gain. 66. a 16.  
5. 4. The hire of the labourers, which have reaped your fields (which is of you kept back by fraud) crieth, & the cries of them which have reaped, are entered into the ears of the Lord of hosts 610. b 4.  
11. We count them blessed which have endured, you have hard of the patience of JOB, and have known what end the Lord made. 729. a 47. & 1. a 37. 359. b 25. 818. b 39  
13. If any among you be afflicted let him pray. 63. a 48. 376. b 14.  
20. Whosoever shall convert a sinner shall save a soul. 648. a 61.   

1. Peter.  
1. 2. WE are elected according to the forknowledge of God unto sanctification of the spirit, to obey and to be sprinkled with the blood of jesus Christ. 652. b 67.  
5. 7. 9 It behoveth that we be sorrowful in divers temptations, that the trial of our faith might be found unto praise, honour, and glory, at the appearing of jesus Christ. 21. b 50. & 132. a 38.  
The end of faith, is the salvation of our souls. 132. a 37.  
7. The trial of our faith is much more precious than tried gold. 164. b 53. 341. a 35.  
17. It behoveth that we pass the time of our dwelling here in fear: for God judgeth without respect of persons, according too every man's▪ work. 135. b 16.  
18. 19 We are redeemed with the precious blood of jesus Christ▪ and not with gold and silver, 727. b 2.  
24. All flesh is as grass, and all the glory of man is as the flower of grass. The grass withereth, and the flower falleth away. 441. b 25.  
2. 2. As new borne babes, desire the sincere milk of the word, that ye may grow thereby. 294. b 21.  
3. Condennation shall not be slackened upon those that follow their wickedness. 411. a 30.  
3 7. Likewise ye husbands dwell with your wives as men of knowledge etc. 8. b 21.  
10. 11. If any man long after life and to see good days, let him refrain his tongue from evil, and his lips that they speak no guile, let him eschew evil and do good▪ let him seek peace, and follow it. 75. a 39  
14. Blessed are ye when ye suffer for righteousness sake. 554. a 34.  
4. 11. If any man speak▪ let him talk as the words of God. 130. b 52.  
12. Think it not strange concerning the fiery trial, for the time is come that judgement must begin at the house of God▪ and if it first be gin at us, what shall the end be of them which obey not the gospel of God. 812 a 60. 812. a 16.  
5. 5. God resisteth the proud, & giveth grace to the humble. 246. b 43  
6. Humble yourselves under the mighty hand of God, that he may exalt you in due time. 107. a 29. 154. b 55. 376. b 35. 699. b 15.  
7. Cast all your care upon God: for he is careful for us. 211, b 18.  
8. Your adversary the devil as a roaring Lion, walketh about, seeking whom he may devour. 17. b 59 & 18 a 38. & 18. b 49. & 39 b 10.   

2. Peter.  
1. 9 HE that hath not the virtue is blind. 536. a 50.  
19 We have a most sure word of the Prophets, to the which ye do well, that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise your hearts. 335. b 19  
2. 4. God spared not his Angels that sinned, but cast them down into hell, & delivered them into chains of darkness, to be kept unto damnation. 217. b 47. & 60. b 38.  
5. God spared not the old world, but saved No the eight person a preacher of righteousness, & brought in the flood upon the world of the ungodly. 740 b 15.   

1. john.  
9 IF we acknowledge our sins, god forgiveth us them. 396. b 57  
10. If we say we are no sinners, we make God a liar. 607. b 32,  
2. 1. If any man sin, we have an advocate with the father, jesus Christ. 333 b 45.  
3. 1. We are called the sons of God. 810. a 8.  
2. We know that when God shall appear, we shall be like him, for we shall see him as he is. 39 b 3. 454. a 50. 733. b 57  
19 God is greater than our heart, & knoweth all things. 328. a 52.  
20. For if our heart condemn us, God is greater than our heart & knoweth all things. 168. b 12. 473. b 10.  
4. 1. Believe not every spirit, but try the spirits whether they are of God. 609. a.  
18. There is no fear in love, but perfect love casteth fear. 529. b 25.  
5. 14. This is the assurance that we have in him, that if we ask any thing according to his will, he heareth us. 119. a 14.  
19 We know that we are of God. 130. b 20.   

jude.  
1. 6. THe Angels which kept not their first estate but le●t their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day 17. b 47. & 60. b 38.   

Apocalypse.  
1. 7. Behold he cometh with clouds, and every eye shall see him: yea even they which pierced him through, and all kindreds of the earth shall wa●le before him, 615. b 22.  
6. 16. And said to the mountains and rocks, fall on us, & hide us from the presence of him that sitteth on the throne, and from the wrath of the lamb. 519. a 53. 644. b 44.  
21. 23. And the city hath no need of the sun neither of the moon to shine in it: for the glory of God d●d light it, and the Lamb is the light of it. 474. a 17.  
22. 5. And there shallbe no night there, and they need no candle, neither light of the sun: for the Lord God giveth them light, & they shall reign for evermore. 474. a 17.  
12. 10. Satan is the accuser of our brethren. 21. a 9   
FINIS.   

¶ A TABLE OF THE PRINCIPAL MATTERS CONTAINED IN THIS BOOK.  
The first number signifieth the page: the letter. a. the first Column of the page, and b. the second Column: the last number, signifieth the line of the Column.  

A.  

A Bell's sacrifice accepted through faith. 12. a 33  
Abraham a frail man. 28. a 57  
Abraham a rich man. 7. b 28.  
Abraham the father of the faithful. 7. b 36.  
Abraham's afflictions and trials. 27. a 34. b 19 320. b 39   

Achab.  
What a wicked man Achab was. 23. b 54.   

Advocate.  
Christ is the only and sufficient Advocate of all men unto God. 817. b 48.  
Why men know not Christ to be the only advocate and mediator. 818. a 41.  
Why men have made so many patrons and Advocates. 816. b 40. 818. a 20.  
Look more in the word Mediator.   

Adversity.  
What things we term Adversities 104. 28.  
Adversities are Gods Archers. 323. b 13.  
Adversities come of god, & because of our sins. 115. b 26.  
No Adversity happeneth but by God's appointment. 361. b 35.  
Great Adversity maketh men forget themselves. 55. b 87.  
We must not think any adversity to be to sore, or grievous. 56. b 26  
We must not judge men by their Adversities. 812. b 58.  
What causeth men to torment and martyr themselves in Adversity. 35. a 56.  
A difference between God's children and the Reprobates in their Adversities. 111. b 14.  
The mean to be rid of Adversities. 721. a 3.  
Our comfort in Adversities. 47. a 22.  
Look more in Afflictions, Chastisements, Corrections, Miseries, Punishments, Troubles, and such like.   

Adultery.  
Look more in Whoredom.   

Affections.  
Our Affections are blind. 59 b 27.  
Affections do blind our understanding and knowledge. 264. a 44.  
The headiness and unruliness of our affections. 56. b 48. 286. b 14.  
How far our affections make us to overshoot our souls when they over master us. 371. b 45. 565. a 1. 633. a 50.  
How Affections aught to be repressed. 334. a 30.   

Afflictions.  
Afflictions are termed a Cup or drinking glass. 110. a 25.  
Afflictions and all misfortunes and plagues, are termed Gods weapons or Artillery. 770. b 1.  
The ground and wellspring of all Afflictions. 91. b 39 92. a 16. 96. b 16. 326. b 2. 328. a 42.  
Afflictions are universal, both upon good and bad. 154. a 49. 397. a 32. 771. a 47.  
Afflictions are chastizment● to gods children, and punishments to the wicked. 103. b 35.  
Afflictions come of God's determinate forepurpose, and not of Satan's instigation, nor of casualty. 23. a 20. 23. b 36. 136. b 27. 323. b 4.  
Afflictions are sent of God, and yet stirred up die Satan. 1. b 14.  
Why Afflictions are said to come by Satan's procurement. 23. b 2. & 24. a 9  
Afflictions are sent of GOD to the godly and ungodly, to two sundry ends. 69. a 43. & 755. a 7.  
God's Afflicting of us is not always for our sins. 698. a 49. & 642. a  
The causes why God doth ordinarily Afflict men 567. a 44. & 813. a 1 37. d 34.  
The proper and general end of Afflictions 103. b 60.  
God's intent in Afflicting his chosen. 28. b 54. & 116. a 26. & 124. a 12.  
The ends of Gods Afflicting of the faithful. 33. a 10. & 101. a 49. & 103. b 14. & 104. b 34. & 89. a 44. 147. a 9 11. 196. b 24. 247. a 7. & 508. b 13. and 639. b 2. & 702. b 40 & 719. b 20. & 720. a & 723. b 59 729. b 3 & 771. a 19  
Why God Afflicteth the faithful with divers crosses at once, or one after another. 29. a 42 & 29. b 13.  
To what end God Afflicteth thereprobates. 723. b 58.  
Whereunto Afflictions serve us. 20. b 58. & 21. a 61. and 63. b 24. & 746. b 6.  
Afflictions are medicines and salves 25. a 25. They drive us to God, 97. a 46. They discover Hypocrites. 21 a 56. & 21. b 60. They tame the pride of our nature. 97. a 26. They kill vices. 21. a 58. They make men know themselves. 21. b 52.  
The fruits of Affliction in God's children. 97. a 48. & 790. a 30. & 791. a b & 792. a b  
Afflictions are expedient for God's children, & turn always to their singular benefit and welfare, 23. b 36. & 63. b 39 & 105. a 37. & 109. a 3. & 304. b 37. & 642. a 40. & 658 a 11. & 719. a 10. & 720. a b 723. a 59 & 790. a 41. & 814. a 40. & 818 a 46. and 819. a b and 820. a  
Why God Afflicteth our enemies 366. a 18.  
God's Afflicting of us is always rightful, and must be so acknowledged. 23. b 21. and 35. b 42.  
It is the proper and peculiar mark of God's children to profit by Afflictions, 104. b 1  
How we aught to behave ourselves in judging of the Afflictions of others. 49. b 34. & 534. b 29. and 622. a 623. a b.  
How we aught behave ourselves in judging of our own Afflictions. 39 a 1. & 557. b 49. & 623. a 16. & 932. b 53.  
How to judge of Afflictions both in ourselves and in other men. 340. a 4. & 814. a 5.  
What is to be done when God Afflicteth us, but not for our sins. 325. b 32.  
The Afflictions of the godly last but for a time. 25. a 7. & 135. b 60.  
Why our Afflictions endure long. 643. b 31. & 644. b  
God Afflicteth us not above our power. 107. a 1.  
God forsaketh us not though he Afflict us. 719. a 10.  
God sustaineth us in our Afflictions though we perceive it not. 649. a 25.  
God ceaseth not too love us though he Afflict us. 152. b 18. and 154. a 41.  
In the midst of our Afflictions, God giveth us some taste of his mercy and goodness. 62. b 54. & 147 a 33.  
All men are not Afflicted a like. 27. a 11.  
God will punish such as vex the Afflicted. 372. a 17.  
The Afflicted are not to be comforted nor dealt withal after one sort 352. b 53.  
Afflictions are not always signs of God's wrath. 28. b 19 and 73. b 4.  
How we may perceive that god mindeth good towards us when he Afflicteth us. 720. b 35.  
There is just cause why God should Afflict men though they be never so Godly. 632. b 16. and 633. b 57  
God's delivering and helping of the Afflicted must establish our faith. 818. b 40.  
To be strong in Afflictions, is not to be stubborn or senseless. 325. a 15.  
God never Afflicteth us so much, but our sins have well deserved it. 326. b 2. & 328. a 41.  
Affliction provoketh us to impatiency howbeit not of it own nature. 728. b 42. & 729. a 41.  
The extremity of the present Affliction bereaveth men of their right understanding. 666. a 44. & 698. b 50. & 700. b 10.  
Afflictions do men no good, except God work in their hearts by his holy spirit. 720. a 36.  
Why God driveth us to repentance by Afflictions. 723. a 59  
When God Afflicteth us, we must not look what he doth to other men. 287. b 56.  
Why god putteth us into the hands of the wicked, to be punished by them. 619. b 47.  
Our only comfort in Afflictions. 145 a 59  
We must not faint in Afflictions. 27. b 31.  
Afflictions are for Tryalles. 75. a 29.  
The Afflictions of the godly are always blessed, and have always a happy end. 88 a 33. & 88 b 59 & 106. a 10.  
We must not look to be privy too God's purpose in Afflicting men. 681. b 25.  
It is not for us to appoint the end of our Afflictions. 137. a 48. and 1●9 16.  
men's sins are not to be measured by their Afflictions. 622. b 8.  
We be loath to bear Afflictions. 135 a 20.  
Afflictions are sharp and bitter to the flesh. 48. a 61.  
We must bridle both our tongues and our hearts in our Afflictions. 142▪ b 43.  
They that will not know God and honour him at the preaching of his word or other instructions and warnings, must learn to know him by force of Affliction. 693. b 58. & 639. a.  
It is to no purpose to be delivered from our Afflictions, except God be at one with us. 690. b 10.   

Age.  
Age or Antiquity must not prejudice things that are tightfull and necessary. 618. a 24. and 618. b 34.  
What account is too be made of Age in matters of religion. 295. a  
What manner of reverence aught to be given unto Age. 616. b 32. & 617. a & 618. a & b.  
Old and Ancient men are meetest for government. 618. a 56.  
Ancient men are meetest to be preachers. 618. 25.  
What our middle and last Age is. 83. a 7.   

agreeableness.  
agreeableness between the heart and our outward senses. 4. a. 18. & 4. a 48.   

air.  
Why the middle room or Region of the Air is coldest. 734. b 10.   

Allegories.  
The Scripture must not be dallied with by transforming it into Allegories. 801. b 2.  
Allegories must not be drawn but out of the natural sense of a text. 801. b 5.   

Alms.  
What the word Alms importeth. 585. a 48.  
Wherein Alms consisteth. 585. a 48  
It is no Alms to give to the poor except compassion of heart go with it. 544. b 11.  
Our Alms must be given without delay. 586. b 16.   

Almightiness.  
What manner of thing God's Almightiness is, and how it is to be acknowledged. 677. a 30. & 806. a 30. & 807. a b.  
What is comprehended under the word Almighty. 151. b 28.  
What is to be thought or gathered of God's Almightiness. 671. a 56.  
God's Almightiness must not be separated from his righteousness. 147. b 45. & 635. a 55.  
God's Almightiness and goodness go evermore together. 672. a 53.  
God's goodness, justice, and wisdom must always be joined in the consideration of his Almightiness 638. a 46.  
Man's froward misconstruing of God's Almightiness. 670. a 31. b 28.  
The misconstruing of God's Almightiness into impatiency. 806. a 43.  
God's Almightiness and his will, go always together. 806. b 25. and 807▪ a 5.  
Whereunto God's Almightiness is to be applied. 806. b 51.  
The fondness of the papists in dallying with God's Almightiness, 807 a 11.   

Alterations, Tourninge, or Changes.  
All Alterations, and Changes in this world, do come of God's just judgement. 682. b 19  
The Alterations and Changes of the air are not casual, but happen by God's appointment. 737. b 7. and 740. b 60. and 745. b 5. and 773. b 14.  
The Alterations of the air are instructions to our welfare and salvation. 744. b 44.  
Changes come of God and not of fortune. 284 a 19 & ●16. b 3  
To what end God sendeth so many Alterations in the world. 744. a 11. & 745 b 1.  
The Alterations and Changes of the air are proof of God's majesty▪ providence and sovereignty over all his creatures. 734. a 42 735. a b 738. b 18. 739. a b 748. a b 748. a.  
The Alterations & Changes of the air shall bear witness against us at the latter day. 744. b 25.  
It behoveth us to be subject to many Alterations and Change●. 568. a 60.  
We must enure ourselves to consider the Alterations and Changes of the world. 549, b 38.   

Angels.  
Angels pitch their tents about us. 16. a 52. 26. a 45.  
Angels execute gods vengeance on the wicked. 16. a 55.  
Angels are not a whit the more out of God's presence for all their service which they do in the world. 16. a 55. 59  
Angels do not any thing of their own selves. 16. b 30. 18. b 2.  
Angels are not subject to the changes of this world. 81. b 54.  
Angels come to account before god 16. b 47.  
Angels appear before God. 16. a 47.  
Angels obey God willingly and naturally without any contrary inclination. 17. a 4. 17. b 10. 18. b 6.  
Angels are ever before god. 16. b 48.  
How the Angels are vain and unsteadfast. 81. a 1. 298. b 11.  
How they be immortal. 81. a 15. Look more in immortality.  
Why Angels be called powers, principalities, virtues, and highnesses 16. b 37. 17. a 32. & 39 a 21. & 81. a 35.  
The Angels do guide us to the praising and gloryfieng of God. 760. b 40.  
Why Angels are termed the children of God. 17. a 17. 33. 42. & 18. b 7. and 761. a 18.  
The Angels serve for our welfare 17. a 46. 26. a 60.  
Why the Angels do serve us. 17. a 46.  
Aow Angels may be glorified of us. 81. a 60.  
What perfection is in the Angels. 81. b 22. 82▪ a 10.  
Wherein the steadfastness of the Angels consisteth. 81. b 34. 82. a 54.  
The Angels were not redeemed by Christ. 81. b 36.  
Christ is the mediator of Angels, & why. ●1. b 39   

Anger.  
What Anger is allowable, & what not 644. b 2. 615. a b  
Just causes of Anger in these days. 615. a 49.  
To relent or release our Anger when we see our enemy in extreme misery, aught not to be counted a virtue. 365. b 47.   

Of Answering.  
hasty Answering is to be eschewed. 133. a 21.  
Arcturus. 773. a 12.  
Aristotle's error concerning the eternity of the world. 749. a 47.   

Of Asses.  
Of wild Asses. 780. a 28. 780. b 15. 781. a 9  
How men are in worse state than the wild Asses. 780. b 10.   

Ashes.  
Ashes and dust are not the true repentance itself, but only signs of it 811. a 55.   

Assurances.  
Assurances that God giveth us too come to him. 334▪ a 50.   

Authority.  
The Authority of men, and how far they be to be trusted. 301. b 55.  
The means whereby men climb to Authority. 670. b 47. 675. b 38.  
God dealeth not with us by absolute Authority as the popish divines have surmised, but in upright and just in all his dealings. 331. a 13.    

B  

Banquet and Banqueting.  
Look Feast▪ and Feasting.   

Of Barking, and Biting.  
We may well Bark at God, but we cannot bite him. 702. a 21.   

Beasts.  
The Beast Behemoth. 798. b 49.  
Why the beasts are disobedient unto us. 110. b 20.  
The wild Beasts do teach us our subjection unto God. 743. b 40.  
Why we be bereft of our dominion over all Beasts which was given to Adam in his creation. 782. a 12.  
God sendeth us to school to the brute Beasts, and why. 785. a b 786. a 799. a 802. a 18. 804. a 33.  
Why God keepeth and maintaineth wild Beasts in the world, since they be not to do men service. 742. a 49.  
God reserveth the Dominion or lordship of all Beasts to himself. 778 b 32.  
God's wonderful providence and working in the engendering and bringing forth of Beasts. 777. b 15. & 778. a b.  
God's evident showing of himself in the brute Beasts both upon Sea and Land, is enough to condemn our ignorance and unthankfulness toward him. 801. b 10.  
Beasts are reconciled to God's children and how. 111. a 5.   

Belief, and believing.  
To Believe the Gospel is no common gift. 312, b 35.  
Wherefore the wicked can not Believe 313. a 5●  
All Christian Belief hath been abolished under the Pope. 449. a 58. Look more in Faith.   

Benefits.  
God's Benefits are but our bane so long as we be at odds with him. 690. a 59  
The remembrance of God's former Benefits aught to comfort us in our adversities. 58. a 3. 289. b 53. 724 a 60.  
All Gods temporal Benefits are a warrant to us of his fatherly goodness, and a calling of us to soluation. 747. b 15.  
How to receive Gods temporal Benefits or blessings. 819. b 54.  
God's particular and private Benefits are more near and forcible provoking of us to thankfulness and patience. 705. b 19  
The end of God's Benefits bestowed upon us in this life. 109 a 45.  
The double use of God's Benefits. 707. b 26.  
Our prayers for the Benefits of this life aught to be conditional. 264 a 26.  
The wicked enjoy not Gods Bonefits by right of inheritance, but by usurpation. 766. b 5●.  
The Benefits that God bestoweth upon the wicked, are to their damnation. 504. b 28.  
Why God cutteth of his Benefits that he hath bestowed upon us. 447. a ●2.   

Birds.  
We must be as Birds upon a bough to remove hence at God's pleasure 549. a 5●.   

Being.  
God's everlasting Being, and his unchangeable righteousness are inseparable. 671. a. 11.  
God is unknown in his Being 16. a. 42. 795. b. 20.   

Of Birth and Birth days.  
God's providence in man's Birth. 58. b. 10. 777. a. 48.  
The blessing or solemnizing of Birth days, with the original & right use thereof. 54. a. 13.  
The solemnizing of Birth days is good and profitable. 54. a. 48.  
The examining of our Birthstate, must lead us to the consideration of God's provident liberality, and to patience. 34. a. 6.  
The Heathens opinion concerning the day of Birth. 53. a. 26.  
What Gods word teacheth us concerning our Birth. 53 a 45.  
The abusing thereof both by the Heathen and Christians. 54. a. 22.  
jobes' unthankfulness in cursing the day of his Birth. 54. a. 14.  
The remembrance of our Birth, must teach us humility and obedience unto God 778. b. 41.  
The proverbs of the Heathen concerning man's Birth, do savour of unthankfulness. 208. b. 54.   

Of Blessing and blissedness.  
Blessing put sometime for cursing. 14. b. 52. 15. b. 30. 38.  
What it is to bliss God, 15. b. 40. 35 a. 48.  
Not to Bliss God, is all one as to curse him. 15. b. 42.  
Wherein our blissedness consisteth. 455. b. 51.   

Blasphemy.  
The readiness of man to Blaspheme God, and his slowness to honour him. 56 b. 3. 14.  
Blasphemy with charging God with unreasonable dealing. 35. a. 60.   

Blindness.  
We be utterly Blind till God enlighten us. 685. a. 8.  
Natural Blindness excuseth not men of sin. 684. b. 55.  
Why God Blindeth the wisemen, old men, and men of authority. 620. b. 36.  
When men mingle men's traditions with God's service, he blindeth their rulers, aged men, and preachers. 620. b. 35.  
What a great plague it is to be Blinded of God. 335. b. 28.   

Of Bringing up.  
Delicate Bringing up of men maketh them to be unpatient. 554. a. 42   

Boldness.  
Wherein all our boldness must be. 519. a 37.  
Our over great Boldness is hard to be corrected. 525. a. 12.   

Of Bringing forth.  
We can Bring forth nothing but shrewd weeds. 551. a. 60.   

Of Bowing.  
Bowing of the body or knees. 33. a. 1.   

Brotherly love and Brotherhod.  
Brotherly love very gezon and rare now adays. 8. a. 13.  
Brotherly love behouffull to men, and acceptable to God. 8. a. 41.  
Brotherly love described in jobes' Children. 8. a. 11.  
The name of Brotherhod teacheth us to look up to God. 8. b. 2.   

Bribery.  
Bribery cometh to naught. 315. b. 30   

Burial and Burying.  
The Godly are not the worse for want of burial, nor the ungodly the better for being buried. 516. b. 55.  
Burial is a looking glass of the resurrection. 516. b. 37.  
Look more in Funerals.   

Burden.  
The Burden of negligent Parents and householders. 14. a. 31. 15. a. 45.   

Of Binding and unbinding  
Of Binding and unbinding by the preacher. 645. b. 50. 647. a. 57  
The Preachers do not Bind and Unbind without commission from God. 648. b. 14.  
Look more in Preacher.    

C  

Case.  
Good Caces may not be marred with mishandling. 1. b. 40.   

Cain.  
Cains sacrifice. 12. a. 32.  
The complaint of Cain was blasphemous. 113. b. 54.   

Capping.  
Capping and Curtsiing. 13. b. 13.   

Carelessness.  
The inconvenience that cometh of men's Carelessness in this life. 84. a 49.  
A warning to beware of Carelessness, 681. b 57   

Ceremonies.  
Ceremonies of the faithful must be grounded upon the express word of God. 12 b 24. 14. a 5.  
Ceremonies are a sufficient record to condemn all unbelievers. 12. b 45.  
Outward Ceremonies are not the service of God. 13. a 1. 13. b 23.  
more Cerermonies in the East countries than in these countries. 32. a 4.  
Ceremonies of Heathen, Papists, & unbelieving folk, are abominable. 12. b 13. 13. a 42.  
The sign and Ceremony with ou the thing signified is no discharge of duty. 50. b 25.  
Ceremonies to what end & use they serve. 12. a 59  
The Papists think God to be beholding to them for their fond Ceremonies and churchstuffe. 701. b 47.  
The true use of outward Ceremonies in mourning. 323. b 54. 324. b 8. 29.  
Mens devised Ceremonies are likened to thieves Caves or Dens. 260. a 40.   

Charity.  
God trieth our Charity by the necessity of other. 542. b 26. 545. a. 30   

Of chastisements and Corrections.  
God's Chastisements are always joined with mercy 103. a 38.  
We must not accuse God of cruelty when he chastiseth us. 550. b 16.  
God's chastisements prevail not in all men. 754. a 54.  
We aught to pray God to Chastise us measurably, and what reasonable Chastisement is. 283. a 9  
We must dispose ourselves to receive all God's chastisements. 568 a 17.  
God is gracious unto us although he Chastise us. 282. a 1.  
The refuse the Corrections that are put to us, is to labour to quench the light of God's Spirit. ●●4. a 50.  
The double grace that God showeth us in Chastising us. 106. b 38.  
God's Corrections should stir us to be more quickesighted in espying our owneselues. 354. ● 5●●.  
What becometh of us when God letteth us alone unchastised. 104. b 55.  
Change, look Alteration.   

Of Children & Childhod.  
Children must be held in awe by their parents, even after they be of full years of discretion. 10. a 20.  
Children aught too be an increasement of love between man and wife. 363. a 8.  
The cockering of Children marreth them, and sendeth them to destruction. 105. a 23.  
The only Children of God are blessed how so ever they far in this world. 90. a 8.  
None shall be accepted for God's Children, but such as praise and magnify him earnestly. 761. b 3  
Children utterly awelesse and lawless in these days. 10. ● 56. b. 40.  
Why Children be disobedient, and loath to be corrected. 10. b 20.  
Why Children are said too bear the sins of their Fathers. 90. b 49.  
The well ruled desire of having children. 55. a 30.  
What our Childhood is. 83. a 7.  
The inordinate desire of worldlings to have men Children. 55. a 11.  
The punishment of that desire. 55. a 20.   

Chryst.  
Christ is God's natural and only Son. 17. a 50.  
Christ must be our refuge in all temptations. 21. a 19  
jesus Christ is the true looking glass of God's face. 146. b 12.  
Christ accused unto God in the person of josua the high priest by Satan. 21. a 10.  
The reign of Christ. 76. a 28.   

Church.  
God had always a Church in the world. 3. a 24. 12. a 4. 12. a 23.  
The Popish Church is the devils synagogue. 648. b 48.   

Circumcision.  
Circumcision not always a sign of God's Covenant. 2. b 47.   

Clouds.  
The Clouds are called Gods Chariots, Pavilions or Pillars of his tents, and why 735. b 1.   

Coldness.  
men's Coldness or towardliness in defending God and his truth now adays. 713. b 21.   

Comfort and Comforting.  
The true and upright Comforting. 69. b 52. 70. a 23.  
Two things requisite in Comforting, that is too say, Compassion and Comfort. 49. a 7.  
The chiefest Comfort and relief that can be given to the Afflicted. 50. b 2.  
None can Comfort, Counsel or teach others well, but such as first are acquainted with their own infirmities. 630. b 7.  
The Cross of Christ and his resurrection are our Comforts. 819. b 8.  
They that will Comfort the afflicted and sorrowful, must be pitiful themselves, and not churlish or unkind. 332. b 56.  
How we aught to Comfort our selves out of the Scriptures when we be afflicted. 333. a 32.  
How necessary God's Comforts are 297. a 8.  
The true mean of Comforting and gladding others or ourselves. 6●0 a 32 651. a b.  
All men are not to be Comforted after one fashion. 318. a 7.   

Commandments.  
The Commandments of God are in separable, and do all of them make but one righteousness. 685. b 23. 686. a 46.  
Look more in Counsel, and in Law, and in God's word.   

Compassion.  
How far Compassion extendeth. 124. a 44.  
We aught to have Compassion of the afflicted. 124. a 27.  
He that hath no Compassion of the afflicted, hath no fear of god. 124 b 2.  
If we will have God merciful to us, we must have Compassion of our neighbours. 328. b 9  
Look more in Alms, Mercy, and pity.   

Of Condemnation, and Condemning.  
Two sorts of healthful Condemnation. 814. b 10.  
We should rather Condemn ourselves than other men. 87. b 58.  
The divers sorts of Condemnation which God pronounceth upon men. 814. b 6.  
We must learn to Condemn ourselves. 573. a 5.  
God should found always in us wherefore too Condemn us if he bore not with us of his infinite goodness. 565. b 3   

Confession & Confessing.  
The Confession which the scripture requireth of us in respect of men. 602. a 23.  
The true manner of Confessing our faults. 602. a 20. 603. a b 809. a 1.  
He that doth contrary to that which Confesseth is double condemnable. 552. a 14.  
The two causes why God will have us to confess our own guiltiness and too acknowledge his goodness before men. 656. a 40.  
The former Confessions of other men in old time, do serve for our instruction and comfort. 656. b 3   

Conscience.  
A good Conscience holdeth us always in steadfastness. 131. a 47.  
A Conscience pressed with God's judgement is always troubled & in an agony. 139. a 13.   

Constancy.  
Constancy is persisting in goodness and in eschewing of evil. 20. b 1. 10  
Constancy commended. 41. a 13.   

Consuming.  
God can Consume us without any inferior means. 728. b 15.  
God's working in Consuming nations without any apparent plague in the place where they devil. 728 a 31.   

Of Contempt.  
If any man be brought to Contempt, let us consider that as much might befall to us. 557. a 49.   

Of Corruption.  
The Corruption of man's nature, is the cause of God's rigour. 105. b 44.  
Our Corruptions are a bottomless pit. 79. a 40.  
Whence our Corruption cometh 300. b 10.  
Of the Corruption of man's nature by original sin. 274. a 10.   

Of Covetousness.  
Covetousness in all men generally. 33. b 16.  
Covetousness is Idolatry. 591. a 40   

Counsel.  
When God bereaveth men of their wit and discretion, they can never receive any good Counsel. 312. a 46.  
The Papistical difference between a Counsel and commandment 597. a 19  
The danger o●dispising or neglecting of good Counsel or admonition. 15. a 21.   

Countenance.  
Look Face.   

Craftiness.  
Of Craftiness against God, and his word. 294. a 1.   

Of Creation & Creatures.  
The right consideration of our Creation serveth to abate the pride of all states and degrees. 302. a 44.  
If a man knew the end of his Creation, he would always be desirous to profit in knowledge. 551. a 5.  
We could not rule the lest living Creature on earth, if God give us not power over it. 782. a 12.  
God's goodness in submitting and employing his Creatures too our use and service. 745. a 1.  
God showeth hmiselfe so manifestly in his Creatures, as he leaveth us utterly without excuse of ignorance if we honour him not. 235. a 16. b.  
The increase and multiplying of all living Creatures come of God's only providence. 778. a 1.  
All Gods Creatures are mirrors and Images of his power, wisdom, righteousness, and providence. 786. a 44. 787. a b. 801. a b 802. a b. 803 a b. 804. a b. 805. a b.  
All God's Creatures as well senseless as having sense, do teach us our obedience and subjection unto God. 745. b 53. 746. b 50. 778. a 48. 779. a b. 780. a b. 781. a b. 782. a b. 783. a b. 784. a b. 785. a b. 786. a b. 802. a 55. 803 a b. 804. a b.  
All the Creatures of God own service too his children by right of their inheritance. 766. b 19   

Cunningness.  
Cunningness to overthrow a good matter, is a hateful vice before God. 132. b 59   

Of Curiosity.  
The vain Curiosity of men in searching God's secrets. 60. b 42. 772. a 59  
God will not feed our fond Curiosity. 525. b 1.   

Of Cursing.  
What it is too Curse God. 15. b. 30. 42. 53. & 35. a 37.  
How horrible a thing it is too curse God. 15. b. 30.  
The Curse of God is always upon the wicked in what prosperity so ever they be. 514. b 44.  
How men Curse God to his face. 22. a 58.  
We may Curse the wicked, and what is meant by Cursing. 88 b 10. 89. a 26.    

D.  

Of Dallying.  
It is not for us too Dally with God. 310. a 9  
To Dally with God's word and raise unprofitable questions and vain disputations in the handling there of, is high treason against God. 291. b 35.   

Damnation.  
Our Damnation shall be the greater if we amend not at God's warning and chastisements. 721. a 49. 722. b 13.   

Darkness.  
The kingdom of Darkness. 196. a 23.   

David.  
David's numbering of the people. 24. b 58.  
David was a frail man. 28. a 57  
David overshootes himself through prosperity. 30. a 54.  
David's adultery punished. 37. b. 15.  
David a pattern of patience to all men of honour. 554. b 22.   

Dancing.  
Dancing is a cursed mirth. 408. a 7   

Day.  
Our Day is sufficient too make us inexcusable. 156. b 9  
Which are called the Days of the Lord 466. b 51.   

deceipts.  
deceipts are worse than open violence. 574. b 51.   

Defence.  
How needful God's defence is for us 22. b 24. 30. b 55.  
We need not be afraid so long as we be under the Defence and tuition of God. 805. a 7.  
How needful it is for us to be Defended of God. 30. b 58.  
How far we may Defend our selselues. 98. a 3.  
God's Defending and protecting of us is a corzie to Satan and all the wicked. 19 b 32.  
God's Defence and protection, do embolden, encourage, strengthen, uphold, and warrant the godly against all temptations, perils, and assaults. 19 b 35.  
God will Defend us no less than he did the godly in old time. 20. b 32. 28. a 38.   

Delivering and Deliverers.  
Only God Delivereth from adversity. 109. b 8.  
God's delivering of us from any one adversity or affliction must strengthen us against all other afterward. 818. b 39  
The wickedness of the Papists in making many Deliverers. 109. b 19   

Deserts and Deserving.  
It is a renouncing of God for a man to trust in his own Deserts. 594. a 44.  
It is an Article of belief in Popery, to say that men can earn or purchase heaven by their own deservings. 803. b 25.  
God doth not handle men in this present life according to their deservings. 496. a 24.   

Of Despair.  
Despair must be taken heed of in adversity. 51 b 6.  
We must not Despair nor ●ee discouraged, though we slide back● oftentimes through infirmity. 659. a 4. b.  
The means too keep us from Despair in time of afflictions. 152. b 11.   

Of Death and Dying.  
The Death of the persecuted is a precious Death. 112. b 21.  
The children of God aught to wish for Death. 66. a 36.  
What measure is to be kept in wishing for Death. 64. b 17.  
job wisheth amiss for Death. 118. b 35. 58.  
In what respect the children of God wish Death. 118. b 33.  
In what respect woorldlings wish Death. 118. b 54.  
In what respect we may wish for Death. 64. a 7.  
The difference between the Death of the godly, and the death of the ungodly. 112. b 29. 347. b 56.  
Dominion over death belongeth only to God. 74. a 25.  
Why Death is not desired, but shun-ned of us. 506. a 25.  
We aught always to think upon Death. 83. a 57  
The Death of the wicked is always forcible. 505. a 20.  
There is no rest for the wicked in Death. 61. a 5.  
All men must neeedes die. 84. a 16.  
Of preparation to Death and cheerfulness in dying. 85. a 44.  
We draw continually unto Death. 83. a 45. b 8.  
What is is to Die without wisdom 85. b 5.  
It is for our profit too Die betimes. 112. a 61.  
It is not lawful to seek Counsel at the dead. 157. a 48.  
Whether the Dead know what we do in this life. 290. a 36.  
Who be the Dead. 488. b 49.  
In man of himself there is nothing but Deadlynesse. 141. a 58.   

Devotion.  
Our own Devotions' and fancies drive us▪ backward, from God. 458. b 53.  
What the Papists call Devotion. 458. b 40.  
From whence Popish Devotions sprang. 436. a 61.   

Duties of divers sorts.  
The Duty of all Superiors. 14. a 12. b 9 17. 31. 630. b 52. 676. b 2.  
The Duty of such as are in authority. 14. a 53. b 36. & 582. b 25.  
The Duty of such as are of mean degree. 677. a 20.  
The Duty of Ministers, Preachers, and Teachers. 14. a 60. b 44. & 70 a 27. 71. a 54. 627. a 37. 628 a 17.  
The Duty of men in prosperity. 22 a 31.  
The Duty of old folks that are ignorant. 619. a 1.  
Duty of Parents. 14. a 28. b 31. 59 & 302. a 35.  
Duty of Rich men. 6 a 58.  
Duty of hosholders. 14. a 30. b 32.  
The Duty of Offenders. 50 a 52.  
The Duty of a true Christian. 70. a 13. b 49.  
Our Duty towards the afflicted. 49 a 9 50. b 1.  
Our Duty towards such as are wrongfully oppressed, 718. b 39   

Of Difference.  
It is God that hath made and set the sundry Differences and Diversities between all things. 799. a 18 801. b 24.   

Of Discerning.  
How to Discern a right meaning mind. 684. b 29.  
We Discern not that which belongeth to our souls, because we are too much wedded to this present life. 551. a 33.  
A mark to Discern hypocrites from God's children. 73. a 5.  
How greatly it is for our behoose to Discern God from his creatures, and what inconveniences ensue of the contrary. 715. a 32.   

Disorder.  
The Disorder of things in this world impeacheth not God's righteousness. 703. a 34.  
Why God suffereth things too be Disordered in this world. 703. a 50.   

Of Displeasing of God.  
When we Displease God it is all one as if we proclaimed war against him. 771. a 21.  
Unadvised Displeasing of God must be eschewed. 56. a 20.  
Advised Displeasing of God is monstrous. 56. a 30.   

Of Disputing with God.  
The cause why men Dispute with God and think his judgements strange. 678. b 32.   

Of a Dissembling.  
It is not lawful for Christians in any wise to dissemble. 503. b 21.  
They that Dissemble other men's evil doings are as guilty as the offenders themselves. 698. b 2.   

Divinity.  
Popish Divinity. 215. b 11. 292. a 15.  
Popish Divinity hath two parts. 292. a 15.   

Doctrine.  
God's Doctrine must not be corrupted with mingling or disguising.  
All Doctrine that tendeth to the glory of God must be held for good and holy. 714. b 26.  
Whereat the Doctrine of God beginneth to be vaileable in us. 488. b 50.  
The natural office of good Doctrine 520. a 44.  
We must assure ourselves that the good Doctrine which God sent unto us for our welfare, cometh from heaven. 573. b 40.  
Why God hath fitted his Doctrine to our capacity. 636. b 10.  
All good Doctrines must be received without questioning. 129. a 41.  
The person that bringeth us the Doctrine of God, aught to be received with reverence. 715. a 10.  
Albina they that do not submit themselves to the Doctrine of salvation, fight against God. 410. b 53.  
The faithful must try all Doctrines before they consent to them, and the touchstone too try them by. 628. b 20. 631. b 3  
Look more in Preachers, Teachers, Scriptures, God's word.   

Of Doubting.  
Even the perfectest and faithfullest men do sometimes fall into Doubt of God's providence. 700. a 51.  
The Doubting of the faithful is joined with quietness 66. b 56.  
Though we▪ see death present before our eyes, yet must we not Doubt. 563. b 30.  
The lest Doubt or grudge that we receive against God's righteousness is blasphemy. 654. a 1.  
No adversity must make us Doubt of God. 535. b 31.   

Of Drawing.  
The means whereby God Draws us too him are his fear and love. 532. b 9  
Two causes for the which god aught to Draw near unto us, for our custody and maintenance, and for our chastisement. 276. a 50.   

Dust.  
What is meant by casting of Dust upon men's heads. 50. a 42.  
Look more in Ashes.    

E.  

Eagles.  
The nature of Eagles. 786. a 32. b 36  
Proof of God's mighty power and wisdom and providence in the nature of Hawks and Eagles. 786. a 28. & 787. a b.  
The diligence of the Eeagles in seeking their prey, bereaveth us of excuse if we be slothful in seeking the food of our souls and the heavenly life. 787. b 42.   

Ears.  
To what end & use our Ears serve. 661. b 14. 662. a 15. b 1.  
What is meant by Gods opening of our Ears, and how he doth it. 720. a 8.   

Earth.  
The situation of the Earth and the wonderful workmanship thereof 758. b 14. 759. a b. 760. a.  
A double measuring of the Earth. 769. a 22.  
The Earth is a looking glass to behold Gods mighty power and wisdom in. 760. a 37.  
God's mightic power and wisdom uttered in the creation of the earth provoke us too praise him. 758. b 14. 759. a b 760. a   

Edify and Edifying.  
What Edifying is. 293. a 4.  
Two principal parts of Edifying. 292. b 42.  
Our words aught to be profitable & edify. 291. a 51.  
The readiest way for the Ministers to Edify the people. 487. b 20.  
How man is said to be Edified. 318 a 37.   

Election.  
The enemies of Election 253. b 55.   

Elephant.  
The nature and properties of the Elephant. 799. a 9   

Enemy.  
Our deadly Enemies do oftentimes profit us more than our friends. 555. a 13.  
Why God sometime showeth himself our enemy. 268. a 46.  
How to withstand those temptations, when God seemeth to be our Enemy, and to overlade us with afflictions. 360. b 12.   

End.  
All things are to be judged by the End whereunto they tend. 38. a 8.   

Enuy.  
Why men do Envy and spite one another. 715. b 20.  
Why we should not envy the prosperity of the wicked. 396. a 28.  
Why wicked Princes and great personages Envy good and virtuous men. 716. a 11.   

Error.  
He that doth not withstand all Errors and wicked opinions, is a traitor to God. 502. b 31.   

Esau.  
Esau and his lineage accursed. 2. b 49   

Ostrich.  
The nature and properties of the Ostrich. 783. a 37.  
Of Ostriches. 780. a. 52.   

Evil.  
There cometh a double profit only by abstaining from doing of Evil in respect only of some person. 538. b 13.  
He that is hardened in Evil doth scof at all Religion. 564. b 30.  
All occasions of Evil must be eschewed. and how. 40. b 50.  
With what mind we must find fault with Evil and condemn it. 133. b 55.  
Of eschewing of Evil, and how to do it. 5. b 6.   

Examine.  
Why God examineth us so straightly in this world. 712. a 25.   

Example.  
Each man's Example is an instruction and edifying to other. 656. a 51   

Of Excusing.  
Excusing of men's selves by other folks. 15. a 36.  
We shall not be Excused by alleging that every man doth as we do. 539. b 24.   

Eyes.  
It is impossible for us too open our Eyes without conceiving some offence against God. 571. b 37.  
Too what end our eyes were made. 579. a 29.   

Ezechias.  
Ezechias overshootes himself through prosperity, and is reproved for it. 30. a 44.    

F.  

favour.  
God's favour is not to be esteemed by the present prosperity. 336. a 33.  
Our state is cursed in all things, so long as we be not sure of Gods Favour. 652. a 40. 653. a b.  
To have God Favourable, we must seek him without hypocrisy. 224 a 17.  
The most certain experience of god his favour is in adversity. 508. a 50  
The only ease in our misery, is too have God favourable to us. 121. a 1.  
God seemeth sometimes to withdraw his favour from the godly, & why 546. b 40.  
The Favour of a man avileth us nothing in bearing out of our sins 75. b 38.   

Face or Countenance.  
What is meant by the Face or Countenance of God. 587. b 37.  
God's Countenance is the comfort and welfare of the faithful, and the terror and destruction of the unfaithful. 796. b 12.  
What is meant by Gods hiding of his Face from us. 687. b 37. 688. b 26.   

Fail.  
God suffereth men too Fail us, that we might the better resort unto him, or else that he might humble us. 363. a 22.   

Fair.  
Whatfoever is Fair or good under heaven, it turneth us away from our God, whereas it aught to lead us to him. 571. b 1.   

Faults and faultiness.  
It is for our welfare too have our Faults discovered and rebuked. 680. a 38.  
The loathness of men too acknowledge or confess their Faults. 654 b 25.  
The best things in man are always mingled with some faultiness. 566. b 2.  
Other folks faults must teach us too take heed to ourselves. 696. b 2.  
It is impossible for us to know all our Faults. 574. b 4.  
Though it be a young child that telleth us our Faults, yet is he a messenger of Gods sending. 542. a 36.   

faith and Faithful.  
Faith must be grounded upon the express word of God. 12. a 34.  
The nature of Faith. 370. a 39 501. b 58.  
Faith is an uncorruptible seed. 178. b 7.  
Faith overruleth our affections. 259 b 10.  
Wherein Faith showeth itself. 798. a 28.  
The Faith of God's children is well established in true lowliness. 195 a 17.  
Faith can not continued without patience. 31. a 21.  
The confirmation of our Faith. 708. a 30.  
The chief exercise of the Faithful. 449. a 18.  
The Faithful must always go forward in the knowledge and practising of God's doctrine, and not stand at a stay. 660. b 30. & 661. a 6  
One chief Article of the Faith of the Papists. 552. b 15.  
Wherein the Faithful differ from the Faithless in this life. 338. a 9  
God will work continually in his Faithful ones. 561. b 9  
The state of the Faithful in this world. 278. a 38.  
The Faith, simplicity and obedience of the Papists. 628. a 23.  
God dealeth with men according to the measure of Faith, which he giveth them. 27. a 19 b 21.   

Fear.  
The Fear of God, what it is. 5. a 19 293. a 14.  
The fear of God comprehendeth all Religion, service, and worshipping of God. 5. a 33.  
Fear and wisdom, two stays of earthly kingdoms. 246. a 10.  
It is no wonder though such as fear God be subject to slanders. 556. a 8.  
We can never fear God aright, on less we know him as he is. 532. a 29.  
The fear of God aught to teach us to shun evil. 532. b. 37.  
The fear of God is the ground of true virtue, and of all good life. 4 b 30. 50.  
The difference between the fear of the godly and the ungodly. 348. b 56. 394. a 20.  
The deaf found of Fearfulness that affriteth the wicked. 305. a 51.  
The means not to be afraid out of measure. 284. b 60.  
How profitable it is for us sometime to be put in Fear. 349. a 8.  
We must not only Fear men, but specially the Heavenly judge. 539. a 30.  
Under this word Fear, job compre, hendeth all the anguishs that we can feel, either from God or men 560. b 55.  
They that stand not in fear of God, are enforced to stand in Fear of his creatures. 745. b 9  
When a man is once grounded in the fear of God, all his other imperfections are borne withal at God's hand. 813. a 20. 814. a b.   

Feast and Feasting.  
Feasting is good of itself. 8 a 34. 9 b. 59  
Feasting, and the end and use of Feasts. 8. b. 35.  
Feasts have always some disorder. 8. b 40.  
Feasting full of vain talk. 9 a 1.  
The Feasting of the worldlings and wicked sort. 9 a 19   

Feeding and food.  
Seeing that God Feedeth and preserserueth our bodies, he will much rather Feed and preserve our souls 777. a 23.  
Seeing that God feedeth the beasts & fowls of the air, he will much more feed the faithful. 776. a 53.  
Men must not despise the food of their souls. 550. b 32.  
There is in man a double feeling and conceiving. 535. a 44.  
Although men shut their eyes, yet doth god make them to feel him in their consciences. 736. a 30.  
To feel no grief or remorse of conscience, is the extremest of all miseries. 739. a 2.   

Flattery and Fattering.  
The aptness of man to flatter himself in his sins. 93. a 50.  
men's overweening in flattering themselves, and the remedy there of. 790. b. 30.  
We must not flatter ourselves in our evil doings, how fair colour soever we have to allege. 792. a 30.  
He that flattereth himself, renounceth God. 596. a 59  
He that flattereth the wicked, showeth that he hath no trust in God. 479. b 54.  
The cursedness of flattery. 336. a. 21.   

Figures.  
Figures themselves must cease, & yet the substance of them be retained still. 11. a 51.   

Fools and Folly.  
What is meant by the word fool. 87. a 53.  
Who are fools. 89. b 1.  
The folly of wise worldlings. 521. b 53  
Our first lesson in God's school, is to become fools 522. a 54.  
How we may judge of fools. 89. b 8   

Forbearing.  
The reprobates gain nothing by Gods long forbearing of them. 690. a 5.  
Look more in Sparing and Suffering.   

Forget.  
What is meant by forgetting God. 159. b. 40.  
We must not forget ourselves when God spareth us. 567. b. 53.  
We soon forget what so ever we learn at a sermon or in the scripture. 540. b 22.  
How God is said to forget us. 281. b 31.   

Forgive and Forgiveness.  
It belongeth alonely to God to forgive or to punish sinners. 689. a 3.  
God's free mercy is the cause and foundation of the forgiveness of our sins. 647. b 40. 649. a 50. 689 a 28. b 31.  
Forgiveness of sins cometh only by the preaching of the Gospel 648. b 38.  
God's forgiving of our fins is as a raizing of us up from death. 656. b 58  
To what end God forgiveth us our sins. 653. a 32.  
The way to escape Gods heavy hand, is to seek forgiveness of our sins. 680. a 28.  
The opinion of Papists concerning God's forgiving of sins. 689. a 28.   

Frayelty.  
Our frayelty is set forth in the person of job. 135. a 42.  
God spareth us because of our fraielty. 140. a 20.  
Our fraielty must be set before our eyes in our prayers. 140. a 28.  
Our fraielty must be mentioned in our prayers, with humility. 140. a 42.  
Why the Scripture telleth us that God pitieth us in respect of our fraielty. 140. a 53.  
In prayer to allege our own fraielty and abjectness is acceptable to God. 267. b 11.   

Friendship.  
No friendship but among the godly. 8. b 1.  
Look more in Brotherly love.   

free-will.  
Why the Papists imagine a free-will, 791. a 23.  
The papists ground of free-will, 224 b 32. 257. a 39 684. b 48.  
The establishers for free-will, and their reasons. 253. b 25. 254. a 54.  
A brief overthrow of free-will. 522. a 43.   

Frowardness  
Our untowardness and frowardness make God rougher to us than he would be. 33. a 15.   

Funerals.  
Funerals and Tombs that are over sumptuous, are a kind of resisting God and nature. 33. b 27.   

Fight.  
Man's greatest fight is against himself and his own vices. 279. b 53.    

G  

Gate.  
What is meant by Gate. 90. b 58.  
What is meant by falling down i● the Gate. 90. b. 54.   

generalness.  
generalness of sin is no excuse of sinning. 20. b. 1. 19   

Gifts.  
The Gifts of the mind, and all sciences, trades and handicrafts, come of God and not of nature. 619. a 18.  
To what end GOD bestoweth his Gifts of grace upon us. 619. a 44.  
The Gifts which God giveth, must be communicated to our neighbours. 14. a 7. 373. a 50. 377. a 44.  
God's Gifts aught not to serve too any vain glory. 373. b 55.  
The Gifts that God giveth us must make us the earnester in glorifying God. 13. b 59  
The despising of GOD'S Gifts in men, redoundeth to the injury of God himself. 301. b 21.  
In jobes' time he that had excellent Gifts, was reverenced of the whole people. 552. b 57  
God doth and may justly at his pleasure both give and take away. 33. a 60.  
We shall pay dearly for GOD'S Gifts, if they be not bestowed as they aught to be. 544. b 34.  
We must not be proud of GOD'S Gifts in nature or otherwise. 797 a 33.  
It is a hard matter for a man not to abuse God his Gifts. 568. a 46.  
The more God's Gifts are, the more are the afflictions and trials of them that have them. 320. b 27.   

Glory and Glorify.  
Wherein God's Glory consisteth. 235. b 47.  
God giveth us cause to Glorify and praise him even in our troubles and afflictions, how boisterous so ever he seem to us. 25. b. 10.  
We can not Glorify God in our adversities, except we be persuaded that they be for our Salvation & welfare 699. b. 8.  
The mean to Glorify God aright. 630. a 27.  
God never ceaseth to give us cause to Glorify him by doing us good. 705. a 5.  
Men aught not to glory in their present greatness. 61. b 6.  
Of the Glory of this world. 350. b. 44   

God.  
What is comprehended under the word God. 151. b. 28.  
God applieth himself to us after all fashions, to the intent to win us 753. a. 37.  
God envieth not any man's virtuousness or well-doing. 715. b 36.  
God never failith us at our need. 109. a. 21.  
God is not bound to us, but we wholly to him. 27. a 23. 701. b 35. 803. a. 34. 804. a b.  
God is the fountain of all equity & right. 151. a 11.  
God is not affectioned a● men are. 701. b 36.. 703 a 30. 715. b. 14.  
God is not like us, neiger hath he any part of our nature in him. 701. b 26. 702. b 32. 715. a 35.  
God is unchangeable, and a true perfourmer of his promises. 28. a 37. and 60.  
God is likened to earthly Princes. 16 b. 31.  
God is openly showed in the person of his Son. 11. b 43.  
God is unpartial. 716. b 42.  
God knoweth better what it is meet for us, than we ourselves do. 30. a 5.  
God knoweth ourwayes and reckoneth our steps. 574. a 15.  
God knoweth what is meet for our trial without Satan's counsel. 20 b 54.  
God layeth not more upon us than we be able to bear. 25. b 20.  
God must have the praise of our worldly welfare, and of all other things. 22. b 60. 33 b 48.  
It is against God's nature, to deal roughly or to be angry with us. 726. a 40.  
God never rejecteth such as come unto him unfeignedly. 156. b 32.  
God serveth his own turn by Satan and the wicked, and yet the evil remaineth still in them. 24. b 50. 36. a 41. 37. b 25. 38. a 2.  
God and Satan work both in one act, but yet to contrary ends. 38. a 12.  
God never suffereth good men to perish. 158. b. 12.  
GOD turneth evil into good towards his chosen. 25. a. 25.  
God's apparel or clothing 795. a 49.  
What is meant by God's arm. 795. b 18.  
God's bearing and forbearing of us is of his own free mercy. 711. b 54.  
What it is to be written in GOD'S Book. 350. b 40.  
God's concealing of things from our knowledge, is for that our capacity is not able to conceive them. 636. a 24.  
God's doings are incomprehensible to us, furtherforth than he listeth to reveal them unto us. 36. b 44.  
A comparison between God and us to abate our pride in finding fault with God's doings. 692. a 38.  
God doth not any thing that is not reasonable and righufull. 35. a 60. 38. a 35.  
GOD'S everlastingness compared with the shortness of our life. 763. b  
God's goodness towards us 17. a 44 25. a 25.  
God's goodness in giving seasonable weather. 775. a 33.  
GOD'S goodness in humbling himself to our capacity, both in his doctrine and in his works. 16. a. 30. b. 29. 18. b 22 35. 39 a 50. 528 a 35. 736. b 3. 768. a 35.  
God's goodness extendeth itself even to the wicked. 766. a 38.  
GOD showeth his goodness towards us at all times. 508. a. 50.  
We must repose ourselves upon God's goodness as job did. 560. b 5.  
How we aught to conceive the goodness and power of God, & believe in him. 369. a 18.  
God's intent in using goodness toward us. 33. a. 14. 740. a 28.  
How unmindful we be of GOD'S goodness in any of our adversities. 740. a 21.  
GOD'S grace is not to be measured by that that we see 156. a 50.  
God's grace is the only stay and repairer of all things. 83. b 43.  
Whereof it cometh that we be destitute of God's grace and holy spirit. 28. b. 6.  
The papists know not what grace is. 447. b 55.  
We must go still forward still in God's school and not stand still at a stay 805. b 55.  
God's sovereignty one● man and all other his creatures. 1. a 15. and 27. 8. a. 41. 16. ●30. 24. a 33. 34. a 38.  
Whereunto the consideration of God's sovereignty leadeth. 96. a 12.  
GOD'S spirit reigneth above the order of nature. 619. a 17. 620. a b 730. a b.  
The wonderful alteration that God's spirit worketh in men's hearts. 817. a 58.  
God's will is the rule of all righteousness 682. a 50.  
GOD showeth an incomprehensible wisdom even in the basost and smallest things. 772. a 16.  
GOD'S word is not heard of itself, but by reason of our dullness 18. b 30.  
GOD'S word must not be forbidden to be red of any man 18. b 27.  
GOD'S word and truth are dishonoured when it is put to an evil use. 2. a 35.  
With what minds, men do commonly hear and read GOD'S word. 714. a. 31.  
Why GOD sendeth his word unto us. 304. b 40.  
It is best for us, that God have his eel upon us. 147. a 53.  
The way to come unto God 260. b 31.  
We cannot bring any thing to God to pleasure with all. 701. b 40. 702 a 20.  
How God showeth himself unto us 174. a 25.  
The things that are in God can not be divided the one from the other 151. a. 18.  
Why the Scripture termeth GOD our Buckler, Shield, wall, trench, Rampire, Bulwark, Tower, n. 22 b 44.  
Who so ever setteth himself against GOD, setteth himself against all right and equity. 151 a 33  
Look more in the Titles of almightiness, Afflictions, Benefits, Beeinges, chastisements, Defence, Face, Goods, Government, Gifts, Glory, Hotynesse, Honour, justify, justice, judgements, Knowing and Knowledge, Law, Love, Liberality, Majesty, Magnify, Providence, Powers, righteousness, Sovereignty, Truth, will, Wisdom, Works. Word. etc.   

Government & Governors.  
The maintenance of Government, common weals, and evil policy, is an evident proof of GOD'S providence. 718. a 12.  
Why wicked Governors are too be honoured and obeyed and how.  
The state of Government cometh of God, and to what end it is ordained. 674. b 25.  
Why God suffereth wicked Governors and Officers. to reign over us 671. a 19 688. b 47.  
The demeanour of Princes, Governors & justicers in these days. 718 a. 56.  
Commonly the worst and wickedest have the Government of things in this world. 670. b 46.  
It is meet that God should Govern us. and that we should follow his holy william. 572. a 30.  
Earthly Governors have need too be put in mind of their duty. 671 a 24.  
Wicked Governors are to be rebuked by the Preachers. 675. a 39  
Why men are put in subjection and thraldom unto Governors. 780. b 53.  
All inferior means of Government, are but instruments & servants of Gods sovereign dominion. 671 b 19  
God is not only the maker, but also the continual and alonely Governor of all things. 670. b 20. 671. b 6. 749. a 36. 778. b 7.  
God's almighty power in Governing all things, is an invincible and peremptory proof of his righteousness. 670. b 41. 672. a 40.  
God Governeth, guideth and directeth all things by his providence, notwithstanding the manifold troubles & disorders in the world 713. a 1. & 716.  
How GOD Governeth the world. 438. b. 22.   

Godly.  
Godly folk must always resist evil. 20. b 1.  
Godly folk are afflicted more roughly than reprobates. 28. b 54.  
The honour that God doth us in giving us grace to be Godly, and to overcome Satan's assaults. 19 b 10.  
God sometime clotheth the Godly with the spoil of the wicked. 515. a 44.  
Look more in Faithful.   

Gospel.  
The Gospel is a clear looking glass wherein we see God face to face. 370. b 10.  
The doctrine of the Gospel belongeth to all sorts of men, both wise and ignorant, learned and unlearned, high or low 660 a 59  
The doctrine of the Gospel can not be attained to by man's natural understanding. 619. b. 10.  
The cause why the Gospel is preached. 627. b 5.  
The chief end of the Gospel. 645. b 36  
The inestimable benefit and treasure of the Gospel, and of all Godly comfort. 645. a 55. 646. a 6. 648. a 32.  
The singular privilege which God giveth to those Countries where his Gospel is preached 646. b 35.  
In the Gospel we have infinite treasures of wisdom and knowledge 552. a 53.  
The common manner of men's knowing of the Gospel. 661. a 27.  
Why the world hateth the Gospel, 474. a 60.   

Good and Goods.  
We must do Good to such as have no means to recompense us. 545. b 39  
God giveth us his Goods, to the inintent we should relieve our Brethrens with them 586. a 30.  
It is an untolerable vice for a man to trust in his Goods. 591. b 2.  
None of the Good turns which are done in the world, are done freely. 542. a 45.   

Grudging or murmuring.  
To murmur or Grudge against God for afflicting us, is as much as too justify ourselves above him, or to make ourselves more righteous than he, 613. a 36.  
To Grudge against GOD in afflictions is a privy and indirect blaspheming of him. 699. b 28.  
To Grudge at the prosperity of the wicked or at the disorder of things in the world, is a blaspheming of God. 666. b 6.  
All that Grudge or plead against god shallbe confounded. 680. b 40  
Look more in Impatiency.   

Ground.  
The false Ground that jobes' friends took in reproving him. 522. a 6.    

H.  

Hand.  
It is not possible to withstand or escape the Hand of God. 770. b 10.  
job showeth that when we be held up by the Hand of God, we have as it were a strong cord to hold by. 559. a 38.  
The faithful that are pressed by the Hand of God, have a terrible anguish. 564. a 60.  
There is no other safety for us but the hope of succour at God's hand 561. a 50.   

Happy.  
Man's Happiness is not to be enclosed within this present life. 504. b 41.  
The faithful are more Happy in adversity then the faithless in prossperity. 510. b 19   

Happiness.  
A difference between the Happiness of the Children of God, and the children of this world. 448. a 13.  
How we shall judge man to be Happy. 510. b 55.   

Hart.  
What this word Harte importeth. 223. b 10.  
The stubborness and hardness of man's Hart. 288. b 43.  
heart burning. 73. b 42.   

Heaven.  
How the Heavens are not clean before God. 299. a 41.  
God's mighty power and wisdom uttered in the creation of the Heavens and in the order of the Skies provoke us to praise him. 760. b 15.   

hail.  
The engendering of Hail. 770. a 21.  
Why Hail is engendered in the air. 734. b 13.   

Heaviness.  
'tis good reason Cod should cast us into heaviness, seeing we abuse his benefits so shamefully. 568. b 55.   

Hell.  
What is meant by Christ's going down into Hell. 566. b 57   

Help.  
Men can not live without many Helps. 782. b 5.  
All the Helps and sustenaunces of Manslyfe, do come of God's mere providence. 782. b 9  
It is only God's office too Help the distressed, and to disappoint the wicked of their purposes. 95. a 17. b 13. 99 b 30.  
We can not conceive after what manner GOD helpeth us. 563. a 22.  
If God giveth us wherewith, he bindeth us out of hand to Help such as want, 544. b 25.  
There is none of us which hath not need of another's Help. 544. a 60.  
Why GOD sometime delayeth his Help though we pray unto him. 357. b 60.  
We must judge of God his Help, according to every moment of time. 562. b 52.  
How Gods assistance or Help is too be measured 111. a 27.  
Why GOD Helpeth us not at our need. 703. a b 704. a b 705. a b 706 a b 707. a b 708 a b.  
What ways God used to Help the oppressed. 98. b 45.   

Of Hearing and hearkening.  
Men must first Hearken before they speak, and learn before they reach. 696. b 21.  
We must give ear to the godly and learned, and Hear them. 540. a 16.  
We must not think it strange though God try our faith by not seeming to Hear us. 563. b 17.  
The cause why a godly man can not be received and heard. 540. a 4.  
It is a despising of the Spirit of God, when we vouchsafe not to Hear a mau that may profit us. 540. a 35   

Heresies.  
The cause of Heresies and errors. 532. a 14.   

Hypocrisy.  
Hypocrisy described. 4. a 54.  
Hypocrisy cannot be hid from God's eye. 149. a 50. 183. b 21.  
Hypocrisy must be shunned. 101 a 2.  
Hypocrites have forgotten God. 159. b 32.  
Who be Hypocrites of heart. 722. a 45.  
Meennes foolish Hypocrisy in cloaking their sins before God, and their lothnes to have them rebuked. 679. a 50.  
Our life shall never be well ruled, so long as there is any feignedness or Hypocrisy in us. 813. a 48.  
Hypocrisy and pride keep us from humbling ourselves before God, and from confessing our faults before men. 656. a 23.  
Adam the first beginner of Hypocrisy. 585. a 40.  
Hypocrites can praise God in prosperity. 21. a 52. 22. a 5.  
Of Hypocrites. 315. a 38.  
Hypocrites grudge against God in adversity. 21. a 53. 22. a 10.  
A mark to know Hypocrites by. 71. a 20.   

Histories.  
GOD'S will is that we exercise ourselves in Histories. 375. a 54.  
jobes' History was a thing done in deed and not devised for instruction only. 3. a 6.  
To what intent the History of job was written. 1. a 15. 2. b 14. 53. 28. b 10.   

Holiness.  
Holiness beginneth within us. 3. b 35.  
True Holiness described. 20. a 25.  
A pattern of all Holiness. 556. b 22.  
The virtue of holy-water. 48. a 30.   

Honour.  
Of giving titles of Honour unto men, 626. a 18.  
Who aught to be honoured and honourable among us. 89. b 27.  
The mean to attain to true honour praise, or glory. 630. a 40.  
Why God advanceth men to Honour, and their duty. 630. a 12.  
It is a natural thing for such as have been in Honour to be unable to bear their own defacing. a 13.  
The free maintaining of God's truth is no impeachment of any man's Honor. 627. b 2.  
Such as honour and reverence the wicked are to be abhorred as dogs 78. b 50.  
The right Honouring of God, what it is and wherein it consisteeths, and how it is too be done. 71. a 33. 116. a 45. 710. b7.  
The Honour that GOD requireth consisteth not in Ceremonies. 175. b 23.  
He Honoureth God that embraceth his promise. 111. a 41.  
Look more in Service and worship.   

Hope.  
Hope of a better life. 59 b 30.  
Of Hope for hereafter. 102. a 23.  
Hope aught to continued to the end. 284. b 37.  
We aught to Hope in God beyond Hope. 368. b 33.  
The cause why we be so easily driven our of the right way, is want of Hope. 710. b 35.   

Horses.  
A proof of God's mighty power in the nature of Horses. 785. b 5.  
GOD'S goodness showeth itself, in that Horses are tamed and subdued to our service. 786. a 5.   

House.  
We must not build ourselves houses by guile, but according to the goods that God hath given us. 515 b 50.   

Humility or Lowliness.  
What true Humility or Lowliness is. 596. a 7.  
Humility the mother and root of all virtue. 411. a 51.  
Humility or Lowlunesse is a most acceptable Sacrifice to God. 596. a 1.  
God will admit no counterfeit Humility. 793. b 4.  
The Papists Humility. 238. b 9 793. b 8.  
An exhortation to Humility and repentance. 709. b 12.  
Means to bring men to Humility. 92. b 34. 93. b 10. 779. a 23. 780. b 31. 781. a b 782. a b 783. a b 784 a b 785. a b 795. a 30. 796. a b 797. a b 798. a b 799. a b 800. a b 801. a b 802. a b 803. a b.   

Hyde and Hiding.  
Our Hydinge of our faults from the world shall not avail us before God 689. a 23.  
We must take heed, that in condemning other men, we hide not our own faults. 542. a 20.  
Though God hide himself from his servants at the first, yet he never forgetteth them. 564. a 44.  
There is no Hiding of ourselves from God, for all things must come to account before him. 678. b 45.   

Hind.  
The properties of Hinds. 777. b 34.    

I  

Idiot.  
An Idiot that hath no reason is a miror of our nature. 521. a 8.   

Ignorance.  
Men can not justly pretend any excuse of Ignorance. 577. a 10. 722. a 19  
men's Ignorance reproved. 694. a 51  
The Ignorance of the heathen men is wilful, and much more of the Christians. 6●5. a 10.  
God showeth himself so manifestly in all his works, as we cannot excuse ourselves by Ignorance 785. a 55.  
Our own wilful Ignorance maketh us bold to carp at God's doings. 785. b 23.  
Wilful Ignorance serveth to condemnemen, and not too excuse them. 721. b 32.  
The innumerable variety of Gods wonderful works, leaveth us with out excuse of Ignorance, if we glorify him not. 780. a 1.  
Man's misalledging of his own frailty and Ignorance. 1. a 40. 12. a 20   

Image.  
We are the Image of God. 83. b. 20.   

Immortality.  
From whence the Immortality of the souls proceedeth. 141. a 47. b 10. 673. b 55.  
The Immortality of Angels proceedeth from God. 141. a 54.   

Impatiency.  
What Impatiency is. 343. a 46.  
The cause of our Impatiency. 116. a 31 635. a 5. 668. b 25. 793. a 54.  
Impatiency doth not utter itself commonly at the first brunt of adversity. 22. a 46.  
It is not for man to be Impatient by striving against God, or too find fault with his doings. 786. a 49. 801. b 19 804. a 60. 805. a 6.  
When God afflicteth us, we must be watchful, that we turn not aside unto impatiency: and why. 728. b 45. 531. a 26.  
Impatiency is a robbing of God of his right, and a making of ourselves equal with him. 635. a 43.  
Our grudging or pleading against God through Impatiency, shall not avail us at all. 725. b 16.  
Who so ever is Impatient, rebelleth against God. 729. b 36.  
The lest Impatiency in the world, is a defying of God, and a condemning of him to be unrightuous. 793. a 38.  
There is not a worse thing; than too grudge at God's doings through Impatiency, and why. 694. b 52.  
To be Impatient in adversity, is a blaspheming of God, a taking upon us to be Masters and controllers over him, and a condemning of him to be unrightuous. 152. a 38 033. a 15. 634. a 8. 694. a 2. 695. a 3. 793. a 38. 794. a b.  
The inconveniences of Impatiency in adversity. 85. b 60.  
The just fruit and reward of Impatiency. 751. b 55. 755. a 36. 756. a b. 757. a 15. 788. a 52. 789. a b. 790. a 793. b 38.   

Inferior means.  
God can work our salvation without Inferior means. 677. b 54.  
Why God useth the Inferior means in saving and preserving his faithful ones. 678. a 38.  
God needeth not these inferior means to preserve the faithful. 677. b 22.   

Infirmities.  
God knoweth our Infirmities better than ourselves. 566. a 29.   

Iniquity.  
Iniquity doth now so overflow, that they which be most shameless, are most valiant. 539. a 52.  
Look more in Sin and in Wickedness.   

Inquisitive.  
We must not be too inquisitive of God's doings. 687. b 34. 688. a 43. b 38.  
Look more in Seek and Search.   

Intent.  
The good intent of man is nothing worth without God's direction. 48. b 12.  
The good Intentes of the Papists. 666. a 30.   

Inventions.  
men's own Inventions must be shunned. 86. a 46.  
men's folly in preferring their own Inventions before God's word. 92. b 34   

job.  
job was a frail man as we be. 28. a 35. 56.  
job maintaining a good case mishandleth it, and his friends maintaining an evil case, handle it well 1. b 56. ● 2. b 34. 814. a 13.  
job seemeth contrary to himself, but is not. 533. a 35.  
job was righteous, being compared with other men. 187. a 38.  
job lived in this world as it were an Angel of God. 570. a 29.  
job lived after the time of Abraham 3. a 30.  
job condemned of wickeenesse, because he had not been patiented enough. 714. b 50.  
job is blessed of God in all things. 7. b 55.  
job showeth that the reproaches which men did unto him, touched him to the heart. 660. a 17.  
job renowned among the people of Israel. 2. b 25.  
job and David two mitrours of patience, faith, and hope. 561. b 4.  
Job's name interpreted. 3. a 3.  
Job's antiquity. 2. b 2.  
Job's richness. 6. a 34.  
Job's fault. 663. a 58. 699. a 2. 813. a 59  
Job's constancy in eschewing evil, & doing good. 20. b 11. 30. b 27.  
Job's soundness in Religion, and uprightness of life. 2. b 11. 59  
Job's virtuousness and humility. 6. a 45. 7. a 45.  
Job's virtuousness is a condemnation to the whole land where he lived, yea and to all unbelievers and wicked livers. 3. b. 53. 4. a 7. b 12. 6. b. 35. 20. b 4.  
Job's friends torment him, under. pretence of comforting him. 1. a 59 & b 30.  
Why jobes' virtuous and upright life is repeated. 20. a 3.  
Why job is said to have withdrawn himself from evil. 40. a 1.  
Why God afflicted job. 205. a 6.  
Why some men have been of opinion, that this book of job was a devised portraiture of patience, and not a plain story or thing done. 27. a 4.   

joy..  
The joy of the world, is a turning away from God. 510. ●. a.  
The cause why the joy of this world is cursed before God. 509. b 50. & 61.  
All men desire joy.. 509. b 47. Look more in Mirth.   

Of judging & judgement.  
God's judgements are executed both upon good and bad. 24. b 32.  
God hath always left some records of his judgements in this life. 375 a 51.  
Men must be judged by God, and not take upon them to judge him 731. a b.  
God reserveth the judgement of men's sins to himself. 681. a 41.  
God's judgements are not always apparent▪ 515. a 48.  
Hypocrites do scoff out Gods judgements. ●01. a 13.  
How God judgeth. 168. b 35.  
No Court can save the wicked from the judgement of God. 394. a 56.  
It belongeth only to God too judge whether we be good or evil. 576. a 27.  
God executeth not his judgements in this world, so that nothing be out of square. 337. b 26.  
God beginneth judgement at his own house▪ 812. a 14.  
God his judgements must not lie as it were buried, and never too be spoken of. 573. b 46.  
It is common too the believers and unbelievers, to judge of things in this world. 521. a 39  
Difference between the manner of Gods judging, and the manner of worldly judges. 681. b 19  
Man's corrupt judgement. 90. a 29.  
Hasty judgement condemned. 88 a 1. 371. a 8.  
Hasty judgement is treason to God 400. b 58.  
The cause that men judge unadvisedly of God's works. 756. b 15. 763 a 24. 768. a 10.  
We must not judge of God's doings at the first sight. 710. b 33.  
We aught too wish for nothing more than to be judged at God's hands: especially if we have recourse to his mercy. 333. b 18.  
God doth not execute his judgements to the view of the eye. 464 b 32.  
Men must not think to comprehend God's judgements in their own brain. 520. a 45.  
We must not judge of things by their outward appearance. 719. a 61  
The means too seel our sins aright, is to think upon God's majesty, and judgements. 92. b 45.  
How we may be discrete judges of the chastisements of God. 68 b 43  
We must not judge of men according to God's handling of them in this present life. 75. a 51. 355. a 7. 534. a 41. b 14.  
The way to consider aright of God's judgements. 402. b 11.  
How too behave ourselves against that tentation, when men give a wrongful judgement of us. 353. b 15  
What it is to fulfil the judgement of the wicked. 724. b 42.  
Wherein Job's friends failed in judging of him. 511. a 20.  
God executeth his judgements swiftly, and speedily. 681. b 22. 682 a 19   

justice.  
God's justice is known two ways 179. a 6.  
justice consisteth of two parts. 181. b 49.  
The rightfulness of God's justice, in punishing and chastising. 686. a 5  
How men do falsely measure God's justice. 166. a 2.  
Some maintainers of God's justice, bring in free william. 166. a 59  
We must not always seek the execution of God's justice in this world. 518. a 43.  
The Papists know not God's justice. 194. b 35.  
The corruption of justice among men. 716. b 42.  
None shall ever execute justice duly, except they use the sword against the wicked. 547. a 47.  
A note for such as are in office of justice. 545. a 37. b.   

justify.  
Why the Scripture useth the word justify. 646. a 46.  
How God is justified by us. 614 a 47  
He that justifieth himself, condemneth God of unrighteousness. 793. b 54.  
He that justifieth himself, fighteth against God. 169. b 1.  
To give any token that we justify the wicked, and like of their evil case, is a wilful renouncing of God. 502. 54.  
It is to no purpose to be well liked or justified of the world, except God allow of our doings. 329. a 31  
The performing of the law were not sufficient too justify us, if God should deal with us actording to his perfect righteousness. 451. a b  
The mean too be justified before God. 300. b 45   

justification.  
The cause why mencan not receive the Doctrine of free justification. 659 b 44.  
Papists can not be persuaded of the justification of Faith. 167. a 23.    

K.  

Keeper.  
What is meant by this word Keepet 148. b 52.   

Kill.  
They that fordo or Kill themselves, do it as it were in despite of God. 273. a 19   

Kindred.  
Kindred and alliance among men, make a double band of love. 365. a 7.   

King.  
The highest King must have brotherhood with the poorest shepherd. 554. b ●0.  
The excellentest thing that a King hath in himself, is that he is a man. 554. b 9  
Why, and how God is King and judge of the world. 675. a 42. b 43   

Knit.  
God hath Knit men together to help one another, or at the lest, to pity, and have compassion one of another. 363. a 1. 42.   

Knowing & Knowledgd.  
What is meant by Gods Knowing of men, 743. a 45.  
Knowledge puffeth men up with pride. 95. b 32.  
Our Knowledge in this world can be but in part. 636. a 2.  
We can Know no more than God listeth to reveal unto us, & why he revealeth things but in part as yet 635. b 27, 636. a b.  
It is not for us too desire too Know more than God uttereth unto us. 772. a 30. 773. a b 774. a b 803. b 60  
We must not cover to know any further of God's doings, than he revealeth to us. 803. b 60.  
What manner of Knowledge we have of God, and where he is to be looked upon. 733. b 22.  
How God is to be known aright▪ 93. b 53.  
God can not be Known or comprehended in his Majesty. 733. b 11.  
The mean to attain to the knowledge of God's works. 807. b 53.  
We cannot know God to our benefit, except he enlighten our hearts by his holy spirit. 742. b 33.  
We must strive to know such things as may edify us in the fear of God. 525. b 20.  
We must not presume to have any other knowledge than God hath given us. 522. b 14.  
The slenderness of our Knowledge and how we may speak well & allowable. 695. b 1.  
The heathen men Known God sufficiently to their condemnation. 741 b 46.  
Why we aught to know God aright. 94. a 47.  
We aught to know God truly. 93. b 13. 36. & 52.  
The punishment for not Knowing God aright. 93. b 40.  
We aught to have a double knowledge in ourselves. 143. b 38.   

Krye.  
How the young Ravens are said to cry unto God. 776. b.  
The Krying of the faithless is but a howling and roaring without any trust in God. 563. a 3.  
The punishment of those that give no ●are when the poor Krye. 543. b 54.  
Our very sins themselves Kry out upon us before God, though no man else do. 686. a 59   

Keys.  
The Pope's challenging of the Keys of Heaven. 648. b 17.    

L.  

Lads.  
The brave Lads of the world are like wooden pictures. 510. a 57   

Law.  
That God is the Law giver and the judge, are things that go jointly together. 576. a 49.  
Why God in his word useth many terms to express his Law thereby, as ordinances, statutes, decrees judgements. 266. a 50.  
God's Law is a sufficient, perfect rule whereby too live a good and godly life. 203. b 41.  
The Law and Prophets of God aught to be of great authority among men, and why. 625. a 40.  
The Law was qualified to the state of man before he fell. 4●●. b 8.  
One of the principal parts which God requireth in his Law, is that we should no way seek our neigh hours goods. 574. a 37.  
We can not stand before God, although we fulfil the Law. 188. b 6. 189. a 7. & 261. a ●2.  
God maketh war against all forts of men, that transgress his Law. 771. b 2.  
We own more unto God, than by the Law is exacted of us. 451. b 1.  
How God hath given his Law. 262. b 9  
Why the la is called the message of death. 188. a 61.   

Laughing.  
What is meant by Laughing in time of calamity. 111. a 47.   

Laying.  
What the Scripture meaneth by Laying one's hand upon his mouth. 791. 48.   

Lazarus.  
Lazarus. 7. b 23   

Learning and Lesson.  
Whence we must fetch our Learning and wisdom all our whole life 727. a 42.  
What we have too Learn of that that God hath limited our life. 276. b 10.  
We must not be grieved to make account of a good lesson, because it is common. 317. b 5.  
Leviathan. 800. b 52.   

Liberty.  
We aught to attempt nothing but that, that God hath given us Liberty to do 61. b 31.   

Lifting up and Loftiness.  
men's Loftiness or presuming is of two sorts. 596. a b.  
What is meant in the Scripture by Loftiness 797. b 22.  
The two things that make us to Life up ourselves presumptuously against God, are self wisdom, & self righteousness 803. b 52.   

Lineage or offspring.  
Lineage is a singular honour that God doth give unto men. 112. a 12.   

Live, Living, and Life.  
All things have then Life, moving, and being of God. 672 a 59  
Man's Life consisteth of two respects, the one unto God, and the other too our neighbour. 4. b 51. 13. b 47.  
The Life of man in itself, may well be called a dream. 379. b 6.  
Our Life is a continual warfare. 108 b 10. 285. a 4.  
What profit we aught to take of the consideration of the shortness of this Life 271. a 9 b 14.  
The shortness of our Life aught to repress our presumptuous curioside and carping against God. 773. a 19  
The comparing of the shortness of our Life with God's everlastingness, must serve too abate our pride. 734. a 18.  
Our Life is no otherwise allowable before God, than if it be duly referred to his Law. 327 a 12.  
The Life of man is full of miseries, brittle, and transitory. 22. b 52. 554▪ b 39  
Great difference between things that concern this Life, and Gods secret judgements. 514 b 17.  
So long as we covet too have our Life allowed of men, we shall be full of subtle shifts. 592. b 1.  
The rule of a good Life. 445. ● 39 694. b 13.  
Our desire to live in this world must be to serve God. 459. b 40.  
Though a man Live never so perfect and angelical a Life otherwise, yet if he glorify not God in every point, all is but stark wickedness 664. b 13.  
What we aught too think of this Life. 53 b 57  
The mean to Live and die well, is too put ourselves wholly into God's tuition, and not to presume aught at all, upon our own power or wit. 673 a 50.  
The Life that is in man, is joined with reason and understanding. 201. a 17.  
In what manner it is Lawful for a man too be weary of this Life. 53. a 5.  
It is no lawful for the faithful too mislike their Life 64. a 5.  
The faithful must still hope for life, yea even in the extremity of death 331. b 5●.  
The cause why the Fathers of old time, were satisfied with long living 820. b 38.  
The ends where unto we Live in this world. 19 b 41. 1●. b 42. 19 b 4. 644. b 32.  
The desirousness of the wicked to Live still in this world, and their loathness to die. 820. b 5●.  
The opinion of the heathen concerning man's Life. 83. b 12.  
All things that concern everlasting Life, are fa●●e above our reach. 522 a 36.   

Looking and Looks.  
God looketh not only upon the things that are apparent to the world. 573. b 59  
Unchaste Looks show the corruption of the heart. 577. a 42.  
Our Looks are as sparkles to kindle the fire of lust within us. 577. a 32.  
Men are always unhappy if God Look not upon them, and be ready to hear them. 507. a 59  
The end why we aught to Look unto God. 5. a 13.   

love.  
God's tender and Fatherly Love toward us. 23. b. 15. 25.  
How needful it is for us to be persuaded thereof. 28. b 55. 29. a 2.  
Why God doth nor always show the signs of his Love to his children. 405. a 6.  
The wretchedness of them that doubt of Gods love. 286. a 21.  
Why God trieth whether we Love him, and serve him or no. 4. a 53.  
God's incomprehensible Love towards us. 784. a 31.  
We aught too be persuaded of God's Love towards us. 285. a 50.  
God's Love is not the less towards us, for his afflicting of us. 2 9 a 17. 32 b 18.  
Why God uttered his Love in old time, by giving men long life and worldly prosperity, more than now adays. 770. b 51.  
The true Love of God. 70. a 10.  
The Love and service of our neighbour, must be matched with the Love and service of God, or else it is to no purpose. 40. b 16.  
Fleshly self Love, displeaseth God. 66. b 34.  
We aught to Love our neighbour as ourself. 319. b. 3.  
The true trial of love. 49. a 41.  
If we Love our enemies, it shall turn to our own benefit. ●18. b. 11.  
The blasphemy of the Papists in denying that it was always God's will that we should Love our enemies. 597. a 35.   

Light.  
God's mighty power, wisdom, and goodness uttered in bounding & bringing forth of the light, aught to provoke us to glorify him. 764 a 6.  
Why God suffereth the wicked to enjoy the Light as well as the godly. 766. a 40.  
The daylight giveth shape, fashion, and beauty, too all things upon earth. 765. a 36.  
The daylight discovereth and restraineth the lewdness and outrage of wicked folk. 765. b 1.  
The wicked shall not enjoy the light for ever. 766. a 56.   

Lightning.  
Lightning is a token of God's presence. 29. b 41.    

M.  

Magistrates.  
The Magistrate occupieth God's room. 545. b 28.  
Magistrates aught too submit themselves too God with all fear and care. 293. a 13.  
Why Magistrates are termed the children of God. 17. a 27.  
After what manner men aught to for bear to rail or to speak evil of Princes and Magistrates. 675. a 26.   

Man.  
What Man is of himself. 40. b 46. 451. b 22.  
Man is the woman's head. 54. b 32.  
Man's strength and ability are wholly from above. 52.  
Men bring nothing with them into the world, neither shall they carry any thing with them. 33. a 37. 51.  
Man's dullness. and unability in conceiving Gods sayings and doings. 637. b 1.  
Men are by nature wholly given to evil. 12. b 55. 19 b 18. 21. a 44. 56. a 4.  
Wherein Men differ from the brute beasts. 619. a 20.  
Men are less moved when God calleth them too him, than the brute beasts. 527. a 61.  
Why Men are termed the children of God. 17. a 20.  
Men are naturally the bondslaves of the devil. 761. a 31.  
Men challenge more to themselves than is meet for them. 575. a 38.  
All Men are alike before God. 676. a 59  
Men are loath to be admonished of their misdoings. 15. a 4.   

Marriage.  
The Marriage of children under years of discretion, is no Marriage at all. 618. b 7.   

Marking.  
What is meant by Gods Marking or beholding of our steps or paces. 678. a 54.   

Measure.  
What Measure is to be kept in musing upon God's works. 728. a 13.  
Measure hard to be kept in feasting. 8. b 36.  
What Measure we aught to keep in the consideration of the mysteries of this life. 272. b 40.   

Mediator.  
The only means to come to God is by the Mediator. 816. b.   

Meeldenesse.  
The mildness and gentleness that men aught too have in reproving one another's vices. 660. a b.  
job giveth us an example of mildness. 553. a 10.   

Merits.  
Look more in deservings.  
How fond the Papists do build their Merits upon patches of scripture. 813. b 36.  
The fury of the Papists in alleging their own Merits. 189. a 50.   

Mirth and Merry.  
Moderate Mirth not to be condemned. 55. b 42.  
Christian Mirth and rejoicing. 55. b 42. 376. b 13. 510. b 27. 644. b 46.  
The children of God may, and aught to be Merry. 376. a 33.  
The Mirth, joy, gladness or comfort of the worldlings and reprobates 650. a 40. b 9  
Mirth of the wicked in feasting. 9 a 15.  
Worldlings can not be Merry, but when they forget God. 437. a 36.   

Mercy.  
Mercy cometh only of God his goodness. 513. a 4. 24.  
God will be Merciful unto them that serve him with a pure heart. 450. a 41.  
God's showing of Mercy, is no derogation to his justice. 669. b 20.  
What is to be done too have God Merciful. 85. b 55.  
God must be glorified continually for his Mercy. 643. a 46.  
After what manner God must be glorified at our hands for his Mercy 655. a 35.  
The order which it behoveth us too use in receiving God's Mercy, and in magnifying him for the same. 653. b. 25. 654. a b.  
What is to be done when we have received Mercy at God's hand. 657 a 3.  
Mercy is one of the principal parts of our life, if it be ruled by God his order. 544. a 9  
Though God kill us, we must still hope for his Mercy. 568. b 26.   

Misery.  
Man is subject to infinite Miseries. 508. b 48.  
All man's Miseries proceed of the corruption or his own nature. 272. a 23.  
The state of the godly, is more miserable than the state of the ungodly. 812. a 40.  
Wherefore Gods children are commonly moste Miserable in this world. 341. a 20.  
The unbelievers are in continual thoughtfulness, when they are in miseries. 101. b 8.  
The extremest of all Miseries, is too think God to be against us. 564. a 53.   

Mists.  
The engendering of the Mists. 762. a 42.  
Why the Mists are termed the sward lingbands of the Sea. 767. a 24.   

Modesty.  
True Modesty described. 616. a 32. 617. a b 618. a b.  
Modesty & reverence must be used in considering Gods doings and judgements. 24. b 32. 25. b 50. 37. a 44.  
If each man examine thoroughly what is in himself, he shall be held within the bounds of Modesty. 557. b 1.   

morning.  
Moderate morning not to be condemned. 55. b 30.   

Murmur.  
Look Grugde and Impatiency.  
No man, (no not even the reprobat) hath cause too Murmur against God. 706. b 35.    

N.  

Nature.  
The order of Nature and Gods works therein, teacheth us too seek those things that are higher. 544. a 1.  
The whole order and disposition of Nature, proveth Gods fatherly goodness towards us. 740. a 17.  
The whole order of Nature is in God's hand, and serveth either to execute his justice or mercy as he listeth. 737. b 6. 738. b 33. 739. a b. 740. a b. 746. a 33. 747. a b 772. b 49. 775. a 17.  
What things we aught to learn by beholding the order of Nature 738. a 14. 739. a b 740. a b. 741. a b 742. a b.  
Whereunto the consideration of the whole order of Nature leadeth us. 96. a 38. 738. b 35. 740. b 12.  
It lieth not in man, to overrule any part of the order of Nature. 775. a 54. 985. b 95. 786. a 8. 787. a b.  
What men are of their owae Nature. 84. a 32.  
The unruliness of man's Nature. 784. a.  
It is a Natural thing in man to pled against God. 168. a 21.  
Our Nature is inclined to storm & repined. 136. a 48.  
The stubbornness of our Nature. 726. a 33.  
The dullness of men's Nature, in understanding things pertaining to salvation. 236. a 58.  
The horrible frowardness of our Nature. 723. a 59  
The weakness of our Nature, hindereth our good desires. 52. b 37.  
If we do but conceive evil liking it bewrayeth the corruptness of Nature. 571. a 10.  
Our Nature hath a double cleansing. 275. a 16.  
The diversity of the Nature of living creatures, prove the being, the providence and the Majesty of the Creator or Maker. 787. a 37   

Naughtiness.  
Look more in Evil.  
We must not be carried away with other men's Naughtiness. 620. a 19  
Look more in Sin and Vice.   

Necessity.  
Why god sendeth Necessities to his Saints. 128. a 24.  
We must relieve those in Necessity. 128 a 47.  
Look more in Adversities, Afflictions,  
Troubles.   

Negligence.  
Man's Negligence, in considering his own state and life. 82. b 44.  
Negligence and folly of Parents in these days, in bringing up their children. 10. a 27.  
The Negligence and carelessness of ministers for their flocks. 14. b 21   

Nestle.  
Let men Nestle themselves upon earth as they list, it shall not bar God from plucking them away. 515. b 53.   

Neuters.  
Indifferent Neuter, one that would make a mean betwixt the papists and us. 255. a 7. 38.   

Noe.  
No a condemnation too the whole world. 3. a 50.   

Night.  
The Night is fittest for the minding and considering of God's works. 728. a 6.    

O.  

Obedience.  
Obedience is the fault that causeth us to find good taste in adversities. 117. b 50.  
Obedience is the chiefest thing that God requireth of us. 446. b 35.  
Obedience to God, is the true fruit of repentance. 817 b 20.  
Childly obedience. 17. b 14.  
There is nothing better for man than to obey God. 552. a 7.  
We aught to desire no further but that God be Obeyed. 542. b 59  
The reverence and Obedience that men yield to worldly Princes and Magistrates, is a sufficient evidence to condemn them for not Obeying God. 675. b 49.  
If we will Obey God rightly, we must give over all our own customs and manner of dealing. 460. a 20.  
A true token of our obeying and reverencing of God. 674. b 47.  
What thing letteth us to Obey God 817. b 36.  
It is impossible to Obey God, and to glorify him in his judgements except we have Hope. 710. b 15.  
Why Princes are Obeyed, seeing that subjection is odious to man's nature. 676. a 37.   

Offenders.  
Look more in Duty.  
The multitude of Offenders must not make us to Offend. 40. a 8.  
Look more in Sinners.   

Office.  
Men must not take any Office upon them in the Church, except they be called, and have wherewith to furnish the same. 697. a 1.   

Opinion.  
Opinions concerning the land of Hus. a. b 40.  
Opinions concerning the writing of the book of job. 2. b 4.  
They advance themselves above God that follow their own opinion. 575. a 52.   

Oppress.  
God will not leave the Oppressers of the poor unpunished. 6●6. b 30.  
The cause why the mighty oppress the weak. 686. b 38.   

Order and Ordinary.  
Order and honesty, are requisite in matter of the Church. 624. a 3.  
Order and time must be observed in all things, and specially in speaking of matters that concern God 623. b 52.  
The confusion of civil order, is a fruit of our disobedience. 183. b 18. & 184. a 31.  
It is not Gods will, that his faithful ones should be maintained by Ordinary means. 101. b 22.   

Orion.  
Orion. 773. a 10.   

Overshoot.  
There is no stay with men, when they have once Overshot themselves. 58. a 52. 685. b 50. 725. a 10.  
We must not proceed in evil, because we have overshot our selves already. 792. a 15.  
Job's friends Overshot themselves. 68 b 53.    

P.  

Papist Popedom and Popery.  
The Papists tear Gods Majesty in pieces. 109 b 31.  
The Papists deny the first article of our belief. 242. b 16.  
The Papists are bereft of all hope of salvation, and why. 225. b 46.  
The brutishness of the Papists. 79. b 50.  
The devilish curiosity of the Papists. 79. b 58.  
The fondness of the Papists, as well in curiosity of searching things which they aught not, as also in shunning of things which they aught to know. 636. a 44.  
There is nothing in Popery, but horrible confusion. 255. a 26.  
Confusion of the Popedom from whom i● springeth. 79. b 44.   

Parents.  
Parents must bring up their children in the fear of God. 10. a 9 52.  
Their negligence and folly, in bringing them up. 10. a 27. 44.  
The just reward of their negligence and folly. 10. a 44. b 8.  
They must hold their children in awe, even after they be men and women grown. 10. a 20.  
How they may purchase them selves authority with their children. 10 a 7.  
Look more in Duty.   

Partaker.  
It booteth not to have many adherents, and Partakers against God. 701. a 17.   

Passions.  
Passions are sins. 208. a 45.  
The Passions of our mind, how they aught to be repressed in dealing with God. 264. b 23.  
The Papists error in saying, that Passions are not sins. 208. a 45.  
Why our Passions or affections are wicked. 55. b 40.  
We forego all wisdom when we are overpessed with our Passions. 148. a 45.  
The present Passions and affections, carry men away. 58. b 50.  
The causes why Job's passions (which notwithstanding, God doth not allow of) are written and fe●te down in his story. 275. b 45.  
When men martyr themselves in their passions, they do but plunge themselves more and more in their miseries. 343. a 15.  
Look more in Affections.   

Patience.  
What the word Patience or patientness betokeneth. 31. b 51.  
Patience is not senseless, nor without feeling of grief or sorrow. 31 b 41. 32 b 51.  
Patience is a constant and quiet bearing out of all adversities and temptations. 29. a 39 31. a 52.  
Patience in abiding God's leisure. 91. b 13.  
The Patience of all men, yea even of the best minded men is unperfect and faulty in some points. 633. b 39  
The Patience of the faithful. 28. b 42  
The cause and ground of true Patience. 28. b 21. 31. a 56.  
Right proofs of Patience. 33. b ●.  
Examples of Patience. 1 a 35. 6. a 45. 7. b 59 28. a 35. 52. a 47. 30 a 31.  
Patience is the upholder and maintainer of faith. 31. a 40.  
The means too make us Patiented in adversity. 106. a 11.  
Continuance in Patience, is requisite in God's children. 109. b 51.  
How far we come short of the patientness that was in job. 729. a 52.  
What Patience it behoveth us too have, when God hath been rough with us. 790. b 22.  
Without Patience, no service can please God. 22. a 37.  
Lack of Patience, is the cause why we grudge at the wicked. 313. b 55.  
men's common opinion concerning Patience. 31. a 32.  
The Patience of the unbelievers. 28. b 23.  
They that abuse gods Patience, shall feel his wrath the sorer. 711. b 36.   

Paul.  
Paul in danger of pride. 25. a 34.  
Paul is buffeted by Satan. 25. a 45.   

Paynims.  
The Paynims reject God's grace. 83. b 15.  
The Paynims blasphemed God. 83. b 24.   

Peace.  
Look more in Rest.  
The true Peace that is blessed of god 303. a 41.  
How we may have Peace with God. 303. a 17.  
We must seek Peace in God, and not in worldly goods. 518. b 25.  
What is meant by holding one's Peace. 129. b 60.   

Peacock.  
Of Peacocks. 780. a 53. 782. b 51.   

Perfection.  
The words Perfect and Perfection mistaken, and therefore refused of Caluin. 3. b 15.  
God only knoweth what Perfection is. 169. a 3.   

Perishing.  
Perishing is more than to be afflicted 74. a 4.   

Persecuter.  
persecutors are cursed of God. 18. b 57   

pity.  
Look more in Compassion and ●● Mercy.  
We must be touched with the pity of our neighbours. 567. b 43.  
It is a blasphemy to think that god Pitineth not such as call upon him. 569. b 46.  
To be Pitiful to the needy, is a token that we are God's children. 585. a 51.   

Plead.  
We aught not to Pled with God, although we might. 330. b 15.  
It would not boot us or avail us, though we had liberty to Plead against God. 663. ● 36.   

Pledge.  
How a Pledge may be taken. 431. a 30. 468. a 14.   

Please and Pleasures.  
Of Pleasing or displeasing of men. 368. a 53.  
Difference between the Pleasures of the godly and ungodly. 509. b 35.  
We must seek to Please God only, and too obey him in all that we do, or say. 543. b 38.  
Pleiades. 773. a 3.   

Pliable.  
Few yield themselves Pliable to God. 524. a 6.   

Policy.  
Earthly Policy is ordained of God. 61. b 28.  
Earthly Policy concerneth but this life 61. b 30.  
Worldly Policy serveth not too bring us too that perfection that God requireth of us. 430. b 51.  
Too what purpose worldly Policy should serve. 430. b 51.   

Poor folks and Poverty.  
Poor folks are more excusable than rich folks. 6. a 58.  
Poor folks are in less danger by temptation than rich folks. 7. a 14.  
Both Poor and rich are called too salvation. 7. b 34.  
poverty bringeth store of temptations. 6. b 39  
What is to be done when we be pinched with penury or Poverty 776. b 56.  
Poorness of spirit. 6. b 16.  
poverty the true schoolemistres of mildness. 101. a 59   

Power.  
The Power of God. 73. b 33.  
No Power of Man is able too match God. 793. a 21.  
God's grace and Power is not to be measured after our reason. 102. b 51.  
God hath given us a great proof of his mighty Power, in the person of job. 562. a 48.  
God his power is not subject too any humane or worldly means. 562. a 46.  
God's Power and judgements are evermore matched with goodness and uprightness. 663. a 18.  
What manner of Power is too be imagined in God. 634. a 51. b 45. & 796. a 54.  
We need not to go out of our selves to found profess of God's mighty Power, wisdom and righteousness. 404. a 37.  
Proofs of Gods mighty Power, wisdom and righteousness in the Elephant. 799. a b 800. a b 801 a b. 802. a b.  
The Papists blaspheme God, in saying he hath an absolute Power. 457. b 46.  
Man is not able to comprehend god his mightiness and Power. 562. a 2.   

Pray and Prayer.  
To Pray to God, is a thing common to all men. 13. b 56.  
What Prayer is. 225. a 34.  
Prayer is the chiefest point of honouring God. 327. a 27.  
All Prayers without undoubted trust in God's mercy and goodness, are abominable. 651. a 60.  
Whereupon our Prayers must be grounded. 651 a.  
Difference between the Praying of the faithful and faithless. 509. a 49.  
To Pray unto God is a witnessing of our faith 449. a 43.  
Prayer with doubting is but hypocrisy, and a taking of the name of God in vain. 449. a 46.  
What aught too come before our eyes, as oft as we pray. 818. a 30  
To what end we must Pray chief. 508. b 58.  
Of the hard and dangerous temptation, when God heareth not our cries, complaints and Prayers. 356. b 43. 357. a 54. 563. a 47.  
The means and ways to succour the afflicted by our Prayers. 50. b 4  
Prayer is signified by the stretching out of the hands. 226. a 2.  
We must Pray in sorrow. 63. a 43.  
There is no right calling upon God, nor true Prayer among the wicked ●33. b 7.  
The use of Prayer. 293. a 32.  
What rule is to be observed in Prayer. 100 a 14. 52. b 40.  
job unhalloweth the name of God by his Prayer. 100 a 19  
Of Praying unto Saints. 327. a 48.  
The way to come to God is Prayer. 154. a 42.  
Our Prayers must not be made in Hypocrisy. 154. a 45.  
Two things to be observed in prayer. 358. a 37.  
Our Prayers must proceed of faith, otherwise they shall not be heard. 508. a 21.  
The virtue and pre-eminence of true Prayer. 651. a 28.  
We must Pray continually. 509. a 3.  
It is not enough for us to Pray unto God, but we must also bridle our affections 564. a 35.  
Although the Hypocrites Pray with some hearty affection, yet they Pray, not in truth. 507. b 57 508. b 38.  
The Papists manner of Prayer. 225. b 8. 651. b 13. 704. b 24.  
The Papists fond ground for their Praying to Saints. 86. a 14.  
Why God heareth not the Prayers of the world. 704. b 9  
How men may Pray a right unto God. 651. a 33. 704. b 33. 708. a 58.   

Predestination.  
Our salvation is grounded in Gods everlasting Predestination and election. 649. a b.  
The deniers of Predestination, deny God too be almighty. 454. a 30.   

Preacher.  
The reverence that is due too the Preacher, Minister, or messenger of God's word 633. b 13.  
A godly Preacher or comforter, is a singular benefit of God. 646. b 5. 647. a.  
Look more in Teach, Truth, Word.   

Priest.  
No man aught to take upon him to be a Priest, except he be called & authorised of God. 816. b 14.   

Pre-eminence.  
He that is in any Pre-eminence, aught too consider that all men look upon him. 554. a 58.   

presumptuousness, Proudfolkes and Pride.  
presumptuousness is a kind of drunkenness. 68 a 12.  
A presumption in proud folks. 521. b 40  
Our presumptuousness keepeth us from the true knowledge of god's righteousness. 78. a 54. b 10.  
Pride throweth men headlong into hell or damnation. 25. a 38.  
Pride and Presumption, bring us to poverty. 79. a 7.  
Pride of knowledge, carrieth with it a carelessness. 78. b 56.  
The Pride of man in controlling Gods doings and works, and his blind ignorance in them. 750. b 40. 751. a b 752. b 8. 758. b 6. 759. a b 763. b 56. 764. a b.  
Of Pride, in not humbling our selves unto God. 297. b. 61.  
Proud folks are the bondslaves of Satan. 18. a 26.  
Who be the Proud ones. 797. a 20.  
The Pride of men in prosperity, in trusting too themselves and too their worldly helps. 677. a 47.  
All Proud folks are Gods utter enemies, & he is at deadly and unreconcilable food with them. 796 b 53. 797. a.  
There is nothing more against our salvation, than presumptuousness 262. b 35.  
No man aught to be Proud of his own greatness. 676. b 2.  
We cannot come unto Christ, till we be bereft of all our Pride. 727. b 18.  
Men are never so thoroughly humbled, but there remaineth still some root of Pride in them. 792. b. 7.  
The wellspring of our Pride in pleading against God. 681. a 19  
job rebuketh the froward Pride of man. 511. a 46.  
It belongeth only to God too root out the Proud. 796. a 44. 797. a b 798. a b 799. a b.  
God destroyeth the Proud, and spareth the meek, 796. b 1. 797. a b. 798. a b 799. a b.  
Means to pull down the Pride of men, and to bring them to humility. 801. a 7. 802. a b. 803. a b. 804. a b.   

Profit.  
We must seek to take Profit by God his punishing of others. 514 a 29.  
When have we Profited well in God's school. 460 a 58. 486. b 57   

Promises.  
God's Promise must be the rule of our imagination. 67. b 43.  
The Promises of comfort, help, and salvation are general to all men, and ages. 28. a 51.  
Difference between God his. Promises that belong to this life, and his spiritual Promises. 514. b 19   

Prophets and Prophecies.  
The Prophets and Prophesying which Gods Church aught too lean unto. 624. b 50.  
God setteth apparent marks in his Prophets, to the end they should be the more reverenced. 624. b 16.  
The strange illusions of the heathen Prophets. 624. b 38.   

Prosperity.  
The nature of men in Prosperity. 50 a 48.  
We aught to call upon God in prosperity as well as in adversity. 508 b 54. 509. b 1.  
In Prosperity we must prepare ourselves to afflictions, 117. b 26. 568. b 6.  
Prosperity maketh all men forget themselves 38. a 35. 97. a 53. 770. b  
Prosperity maketh men both deaf and blind to all goodness. 723. a 59  
Nothing is easier than for a man that is in Prosperity, to believe that he shall continued in it ever. 548. b 59  
Whatsoever Prosperity we have, it is no certain and abiding state. 549. b 15.  
How we aught to behave ourself in Prosperity and adversity. 336. b 13.  
Of the Prosperity of the wicked. 344 b 52. 349. a 30.  
Of the Prosperity of the wicked, & our unpatient grudging against it 375. b 36.  
The Prosperity of the wicked, is cur said and miserable. 87. a 44.  
The Prosperity of the wicked turneth to their ruin and cofusion. 165. a 31. 234. a 16. 392. b 32.   

Providence.  
God's Providence is a deep secret and must be so acknowledged of us. 808. a 20.  
God's continual and everlasting Pro vidence doth as well overrule and guide still the skies, stars, and planers, as it did give them their influences at the first. 773. b 14.  
God's Providence and wisdom, uttered in the nature of the Ostrich. 783. a 36.  
God's former Providence is a warrant of his Providence hereafter. 773. a 56.  
God's Providence in feeding the Lions and other wild beasts, and the birds of the air. 775. b 52. 776. a b.  
God's Providence in restraining the wild beasts from devouring mankind. 776. a 9  
Seeing Gods Providence extendeth too the birds and beasts, much more shall it extend to us. 784. a 34  
Nothing happeneth but by God's ordinance and Providence. 25. b 40.  
The objections of wicked worldlings, against God's Providence & Predestination 638. b 1.  
The right considering of God's Providence 671. b 48.  
With what reverence God's Providence, and all other his secrets are to be talked of. 808. a 52.  
Punishment & Punishing.  
God is righteous in Punishing men 150. a 47. 613. b 30.  
As God is slow in Punishing, so Punisheth he the sorer. 686. a 12.  
God doth not always Punish evil doings out of hand. 668. b 56.  
It is not necessary for us that God should so do. 669. a 19  
God doth not always Punish according to our deserts. 156. b 60.  
God in Punishing men, doth also bear with them, and why. 669. a 45. 670. a 40.  
The wicked are sometime Punished in their posterity, that is like them 90. a 49.  
A double manner of Punishing the wickedness of the Fathers in their children. 90. b 14.  
It agreeth well with God's righteousness, to Punish the children for the sinnns of the fathers. 381. a 55. 513. a 6.  
God aught to be glorified, in Punishing the wicked in their children. 513. a 25.  
God doth not always so Punish the wicked in this life, as men may finally discern by eyesight, that God judgeth them, and the danger that may ensue upon such an opinion. 342. a 51.  
The Punishments laid upon the wicked, make them utterly without excuse. 104. a 16.  
The end of Gods Punishing of the wicked. 91. a 38. 104. b 34.  
The Punishments of the wicked, are a beginning of their damnation. 104. a 44.  
When God Punisheth an offender, we must be touched in ourselves with pity, for two causes. 364. a 30.  
It is no resisting of God, to be sorry for them whom God doth not justly Punish. 386. b 7. 365. a 45.  
Why God Punisheth the sinners. 166. a 31.  
We must not be disquieted when God deferreth to punish the wicked. 512. a 59  
Why God doth not ordinarily punish the wicked in this life. 376. b 30.  
The punishment of wilful refusing God's word or good warnings. 24. a 60.  
Other men's Punishments aught to be our instructions. 683. a 27. 717. a 36.  
The last Punishment appointed by God to the wicked, cannot miss them. 515. a 5.   

Pureness and Purifiing.  
What is meant by this word Pureness. 157. a 44.  
Wherein consisteth true Pureness. 339. a 60.  
Purifiing or cleansing, and the manner use and end thereof. 10. b 50. 11 a 30. and so forth to the end of that Sermon.  
The Purifiing of Christians aught to be continual. 11. a 60.    

Q.  

quit.  
The only way to be quit before God, is to condemn ourselves. 169. a 19  
How men may be quit at GOD'S hand. 60. a 56.    

R.  

Rashness.  
Our over great Rashness in speaking of God's works before we know them. 751. a 5   

Ransom.  
The full Ransom of all our sins 726. b 55.   

Raine.  
Raine maketh the earth fruitful. 771 b 26.  
The engendering of the Rain. 734. b 1. 735. a 24.  
The hanging of the Rain in the clouds is a proof of God's almighty power. 734. b 60.  
The Rain is an executer both of God's goodness, and of his justice. 735. b 31. 757. b 10.   

Raise.  
God raiseth up those whom he had cast down, and how. 645. a 40.   

Reason.  
Man's reason is not able to attain to the depth of God's works, not nor to have any taste of them except it be given him from above. 749. b 53. 750. a b. 756. b 55. 758. b 6. and so forth to 788. a b.  
The general benefit that God hath vouchsafed upon us in making us reasonable creatures, aught of itself to suffice to make us praise God. 705. b 31.  
Whereto all our wit and reason serveth of itself. 692. b 3  
We must utterly renounce our own Reason in matters that concern God and his word. 620. a 1.  
We be bound unto God for the benefit of Reason and discretion. 783. b 12.  
It is a devilish malapertness to measure God his works by our own Reason 513. a 16.  
Man's Reason may have ability too judge of things that concern this life, but of things Heavenly none at all. 522. a 7.  
God must not be measured by our natural Reason, nor by the things that we see here beneath in this world. 715. b 9 716. a 44.  
When we deal in God's matters or hear them spoken of, we must mount above our own natural Reason & understanding. 714. 12. 716. a 44.  
God is desirous to win men by gentleness and reason. 753. a  
Gods! will is the rule of all Reason. 463. a 19  
The corruption of man's Reason through original fin. 706. a 41.  
The things wherein we differ from brute beasts, is that we have some Reason and understanding. 550. b 56.   

Rebels.  
God sendeth all Rebels to the place of their iniquity. 153. b 5.   

Rebuke.  
The lothnes of man to be Rebuked for his sin. 93. a 48.   

Recklessness.  
Man's Recklessness in taking hold of the things that God relleth and teacheth them by his word. 772. b 13.   

Reconcilement.  
The first step of reconcilement unto God, is the Feeling of our own sins and of his wrath. 635. b 25.  
The second step of Reconcilement unto God is to believe his promises and to rest upon his mercy. 653. b 39  
The third point of Reconcilement unto God, is to magnify his goodness openly. 653. b 57  
How may God be Reconciled or set at one with men. 176. a 30.   

Redress.  
You shall see poor folk complain, and come show their right, and yet can have no redress. 546. b 54   

Reformation.  
Reformation is the apcie of the Christians and yet how little it is now adays regarded. 655. b 53.  
It is in vain to speak of Reformation now adays, 698. a 3.   

Rejoice.  
The means how to recoyce in God 448. b 59  
How and why we may rejoice at the destruction of the wicked 441 b 50. 599. a 52.  
Whether it be lawful for the good to Rejoice at the fall of the wicked 519. b 12.   

Remember.  
What is the true Remembering of God. 159. b 36.  
We aught to wish that God should continually Remember us and draw nearer us, than otherwise, and wherefore. 281. b 11.   

Remove.  
We must consider it to be the good will of our God to Remove us from time to time, while we be in this world. 549. b 27.   

Reanding.  
What is meant by Rending of our hearts. 50. b 36.   

Reproves  
We must not reply when we be Reproved for our sins. 659. b 31.   

Repent and reapen. taunce.  
Repentance is not wrought by afflietion without the help of GOD'S spirit inwardly. 104. a 5.  
God's working in us bringeth us to Repentance, and not any preparation or endeavour of our own. 649. b 29.  
Repentance is nor perfected at the first brunt, and therefore it must be renewed continually. ●05. a 51.  
It lieth not in us to Repent when we will, wherefore we aught not to go forward in naugbtines, and defer our bettering. 380. b 2.  
To what end the outward signs of Repentance serve, and in what cases they are to be ysed. 811. a 55.  
True Repentance. 50. b 52. 447. b 48. 810. b 50. 811. a b.  
True Repentance is a token of God's mercy. 689. b 14.  
Of using outward tokens in Repentance. 325. a 28.  
The Repentance of Cain and judas. 689. b 10.  
The Papists Repentance. 447. b 43.   

Rest.  
The Rest, Peace, or quietness, of the godly. 587. a 23. b 22.  
We must Rest ourselves on God & wait for help at his hands. 562. a 42.  
The faithful shall always have finally such Rest in themselves as they may be cheerful in adversities. 561. a 24.  
To rest and stay upon things that we see, is to renounce faith. 418. a 40.  
Only God can give Rest and quietness. 687. b 4.  
The Rest peace or quietness of the ungodly. 687. a 37.   

Restore.  
How the wicked are feign to Restore their riches with their own hands again. 382. a 40.   

Resurrection.  
Resurrection. 85. a 24.  
What our true Resurrection is. 164. a 8. ●.  
The Resurrection is not to be found in our own nature. 141. b 15.  
Of the Resurrection, and comfort which we take of it. 283. b 50.  
Let Christ his Resurrection be always before our eyes. 567. a 6.  
The lively Image of our last change or Resurrection, is our regeneration 284. a 22.   

Return.  
We must Return to God, so sonc as he visiteth us. 15. b 20.  
It is never out of season to Return unto God. 791. a b.   

Reveal.  
God Revealeth his secrets unto us by his spirit and by his word. ●95. a 59   

Richeses and Richmen.  
Of Richeses. 384.  
What true Richeses i●. 384. a 59  
Of the blessing of God in enriching of his children. 385. a 50.  
Richeses of themselves are not to be condemned. 7. a. 55.  
Richeses are not simple a cause of evil unto us. 7. a 40.  
Richeses have greater assaults & temptations than poverty. 6. b 53. 7. a 17. 20. b 47.  
Richeses a cause of pride and other enormities 6. a 46. 20. b 47.  
Richeses and worldly abilities shall not save or ransom men from the hand of God. 727. a 24.  
Rich men are unexcusable. 7. a 6.  
Rich men think they shall never part from their riches. 34. a 21.  
The Rich and mighty compared too overflowing rivers. 126. b 42.  
All strength, force, Richeses and ability, are nothing in respect of God. 726. b 27. 727. a.  
The wicked in the midst of their Richeses are nothing better than poor folk. 306. a 50.  
Richeses and dignity often times bring nothing but folly, to rock men a sleep. 524. b 10.  
The Richeses of the wicked, destructi. to the their children. 513. b 28.  
God taketh away the riches of the godly for their good. 513. b. 58.  
How men do trust to their Richeses, credit, authority & other worldly helps. 726. b 60.  
As well Rich as poor are called too Salvation. 6. b.   

Rigour.  
Wherefore GOD showeth all the signs of Rigour sometime against us. 269. a 38. & 270.  
In what caces a Preacher or Teacher must use vehemency or rigour. 630 b 38.   

Revenge.  
God is the Revenger of our wrongs and afflictions. 89. 26.   

Reward.  
Reward. 72. b 35.   

Rules.  
Rules of bringing up of children. 10. a 7.  
Rules to be kept at meat and meals 9 a 56.   

Right, righteous, and righteousness.  
What righteousness is. 214. a 38.  
Two rightuousnesses, to be considered in the scripture, a mean which God requireth in us and the Angels, and a perfect righteousness which only is in GOD himself. 298. b 46. 199 a 4.  
The righteousness of the law is a perfect righteousness. & in what sense. 203. b. 43.  
A difference between the Righteousness of God, & the righteousness of the law. 203. b 47. 260. b 46.  
How the faithful are called righteous. 205. a 31.  
God must always be acknowledged Righteous & we humble ourselves whether he condemn us for our fault, or punish us diversly for many faults or executeth his secret judgements on us. although we labour too serve him with a good conscience. 267. a 4.  
God is righteous, even when we perceive no sign or incling thereof. 716. b 18.  
Wherein GOD'S righteousness consisteth. 700. a 12.  
The righteousness of God is in two sorts 355. a 46. 451. a 35. 451. a 38. 498. a 2.  
God's righteousness must not be measured by the righteousness of man. 176. a 61.  
The righteousness of God is a secret 78. a 58.  
GOD'S righteousness is an infinite thing. 79. a 39  
The true manner of confessing GOD to be righteous. 654. a 22. 667. a 42. 668. a 14. b 42. 669. b 46. 682. b. 1.  
How and wherein God's righteousness is to be known. 668. a. 53.  
God his will is the rule of all equity and Right. 512. b 19  
How God is said to bereave men of their Right. 497. b 36. 499. a 24.  
righteousness consisteth of two parts, namely, of duty towards God, & of duty toward our neighbour. 665. a 5.  
The knowledge of GOD'S righteousness is a bridle to hold us in patience. 152. a 34.  
God preserveth the Righteous. 73. a 51.  
God teacheth men righteousness by executing his judgements. 152. b 60.  
There is no righteousness to be found in any mortal wight. 186. b 34.  
There is no righteousness at all in man a● of himself, neither before regeneration nor after. 802. b 40. 803. a b.  
How we become righteous. 646. a 10. 58. 952. b 40.  
God not only setteth us in the way of righteousness and salvation, but also holdeth, guideth, maintaineth and continueth us in the same to the. 657. a 50. 658. a b. 659. b 36.  
How the Godly are said to be righteous. 299. a 56. 813 b 15.  
What manner of righteousness that is, that is set forth in GOD'S Law. 187. b 59 262. b 12.  
If we presume upon our own righteousness, we can not stand in God's presence. 80. b 28.  
A man can not maintain his own righteousness without derogation to God's righteousness. 665. a. 22.  
How we aught to behave ourselves when we see the righteous afflicted, and the wicked prospero. 337. a 56.  
Man's righteousness given unto him by Christ, passeth the righteousness that the Angels have of their own nature. 301. a 25.  
Let us take heed we be not spoiled of the apparel of righteousness, except we will have our shame laid open before GOD and his Angels. 547.  
The Papists righteousness, and the Philosophers is all one. 217. b 36.  
Popish righteousness. 214. b 5.    

S.  

Sackcloth.  
Look Sorrow.   

Sacrifice and Sacrificing.  
sacrifices and Sacrificing ordained of God from the beginning of the world. 12. a 28. 39  
sacrifices serve not to cloak evil. 9 b 54.  
The right use and end of sacrifices and Sacrificing. 12. a 46. 13. a 25.  
God did not at any time receive men too mercy without sacrifice, and why. 815. a 19 816. b. 51.  
The sacrifices of the Heathen, Papists, and unbelievers. 12. b 13. 13. a 43.   

Salvation and Saving.  
The manner of GOD'S working to bring us too Salvation. 649. b 15. 640. a b 641. a b 642. a b 643. a b 644. a b 645. a b 646. a b 647. a b 648. a b 649. a b. 650. a b 651. a b 657. a 50.  
The greatest difference between the Papists and us, is about the mean of our Salvation. 216. b 1.  
Why the time of Salvation is called an acceptable tyme. 649. b 57  
No man is able to save or maintain himself. 798. b 4.  
All the troubles of the world cannot hinder our Salvation. 514. b 41.  
How to attain to the knowledge of our Salvation. 760. b 6.   

Satan or Devil.  
Satan. 801. a 45.  
Why the Devil or fiend is called Satan, that is to say adversary, enemy, or foe. 17. a 17.  
Satan and his Angels, Fiends, or devils were created of God. 17. b 33.  
Satan's office and nature, & where about he busieth, & applieth himself. 18. a 11. b 46. 19 a 6. 21. a 40. 25. b 56.  
Satan the Father of lies and lying, & an enemy to all truth. 22. b 11. 61  
Satan is Prince of the world. 17. b 37. 55.  
Satan is an accuser. 21. a 8.  
Satan is a roaring Lyon. 17. b 59 18. a 38.  
Satan is GOD'S executioner or hangman toward the wicked, and his rod toward the Godly. 24. a 25.  
Satan is buziest ever with the godly. 19 a 19  
Satan's corruptness or naughtiness came of himself. 17 b 35.  
Satan turneth himself into an Angel of Light. 22. b 16.  
Satan is God's Ape, and hath his prophesies and revelations also. 624. b 34.  
Satan doth sometime speak truth 22. b 12.  
Satan laboureth to rock us a sleep in hypocrisy. 571. b 57  
Satan's policies are infinite. 20. b 43.  
Wherefore God putteth us in mind of the power, policy, and cruelty of Satan. 18. a 19 b 46. 21. a 21.  
Satan's doings tend altogether too the destruction and damnation of men. 25. a 29.  
Satan's power over men in their own nature. 18. a 19  
Satan is always practising against us without ceasing. 19 a 19 44. 20. b 42.  
Satan is to strong for us if GOD preserve us not 26. a 13.  
Satan tempteth and afflicteth men more ways than one at once. 26. b 56. 29. a 58.  
Satan finding out every man's humour and disease, useth the same to the parties hurt. 21. a 43. 22. a 26.  
Satan will not suffer men to humble themselves 142 b 7.  
Satan's hope in afflicting the godly 23. a 39  
How Satan is disappointed of his hope in afflicting the Godly. 23. a 48. 24. b 24.  
Satan doth sometime seduce the godly by God's permission. 24 b 54.  
Why God giveth Satan leave to afflict the godly. 23. a 14.  
God granting of Satan leave to afflict the Godly; is not for that he is moved thereto by Satan's suit, or for that Satan is in any credit or favour with him. 23. a 16.  
Satan is spited in the godly. 19 b 323 a 54.  
All Satan's practices turn to the benefit of the godly. 25. a 31.  
Satan knoweth not God's invincible power in his chosen. 23. a 44.  
As well Satan himself as also all his Angels; are of Gods sending. 28. b 27.  
Satan is subject unto God, and can not do any thing without his leave. 16. b 56. 17. b 29.  
Satan's subjection is enforced. 17. a 12. b 21. 24. a 33.  
Why Satan is let loose against us. 39 a 36.  
Satan's sundry weapons against us. 30. b 48.  
Satan's power over the wicked. 19 a 22. 22. a 47.  
Why Satan is said to have dominion and to reign over the wicked. 25. a 8.  
Satan's assaults are so much the more perilous, because they be not visible. 18. b 54.  
Why Satan is said to appear or come in God's presence with his Angels. 16. b 48. 18. a 61. 38. b 8.  
Why God is said to demand questions of Satan, 18. b 10.  
What is meant by Satan's going out of God's presence. 25. b 21.  
How wait we aught to be of satins policies, and why. 19 a 33. 30. b 49.  
By what means and in what wise Satan hath power over the lightnings, Thunder, Winds, Tempests, and storms in the air. 30. a 10.  
We must neithet be a feared of Saten, nor careless of his assaults. 39 b 14.  
The readiest way to withstand the assaults of Satan. 326. a 50.   

Satisfaction.  
There is no atonement with GOD by any other Sacrifice or Satisfaction, than the only death of Christ ●15. a 32.  
The Papists Satisfaction. 214. b 40.  
The mean where by Satisfactions were brought into the Papacy. 575. b 15.   

Save.  
Look Salvation.   

Sayings.  
God doth not in all cases work his Sayings visibly to the eye. 351. b 12.   

Scrupulousness.  
scrupulousness in eating and drinking, and the inconveniences thereof. 8. c 29.   

Sea.  
The Sea is as a little babe in the hand of God. 764. a 13.  
By what means the Sea is bounded. 762. a 8.  
God's mighty power, wisdom, and goodness uttered in bounding and ruling of the Sea, provoke us too praise and magnify him. 761. b 13. 762. a b 763. a b.   

Secret.  
GOD'S Secret judgements are to high for us to attain to. 235. a 12. 808. a 2.  
We must not be overwyse in God's Secrets. 296. b 36. 513. b 60. 525. a 10.  
The Secrets, and mysteries of God's word and works must be dealt withal reverently and soberly. 296. a 42. 756. a 27. and 757. a  
How far and in what wise we aught to inquire of God's Secrets. 95. a 32. 638. a 43.  
When we pass our bounds in scanning and sifting of God's Secrets, we do but entangle ourselves without profit. 807. a 56.  
Why God concealeth his Secrets from us. 637. a 16. 807. b 16.  
Look more in judgements, words, Works.   

See.  
Look more in Knowe.  
How God is seen of us 370. a 22. 810 b 17.   

Seek.  
After what manner and where God is to be sought and seen. 709. a 40. b 52.  
The chief point in seeking God aright. 708. a 58.   

Separate.  
The Pope separateth the things which God hath knit together. 692. b 47.  
The Seed of life separateth GOD'S children, from the common order of Nature. 84. b 28.  
Our sins Separate us from God. 191. a 30.   

Selfewisedome.  
Selfewisedome and impatiency displace all right. 695. b 56.   

Sermons.  
Men come to Sermons but for fashion sake. 552. b 5.  
The use of Sermons. 293. a 53.   

Serve.  
What Service is acceptable to GOD 13. a 18.  
Our Serving of God must be free and unconstrained. 103. a 15. 542. b 54. 574. a 53.  
The true ground of the Service of GOD is single heartedness. 224. b 16.  
The chief Service that God requireth of us. 13. a 4. b 41. 413. b 31.  
The true mark of a man that is minded to serve God. 543. a 41.  
God will have us to serve him thoroughy and with the whole man, and not by halves. 685. b 18.  
The Service of God must be spiritual 13. a 20. b 24.  
The true Service of God abused. 13. b 4.  
God's goodness in accepting our Service though he receive no profit nor commodity by it. 702. a 60.  
Of Serving GOD upon usury. 69. b 38.  
Service and what manner of Service we own to God. 71. b 30. 72. a 44. 574. a 53.  
In serving of GOD we must not have regard of any worldly recompense. 542. a 54.  
The Serving of God must be joined with the helping of our neighbonr. 13. b 49.  
What the Papists call Gods Service 458. b 39   

servetus.  
servetus denieth that the holy ghost is come. 80. a 11.  
servetus error touching visions. 80. a 11.   

Shadow.  
Why man is likened to a shadow. 52. a 53.   

Shamefastness.  
Shamefastness too do evil in respect of man is no virtue of itself. 538. b 37.  
Shamefastness is quite razed out in all men. 539. b 20.  
We must not be loath nor ashamed too acknowledge our unadvised words or opinions that we have held before we knew the truth. 808. b 32.   

Show.  
God showeth himself to us in all his works. 795. b 25.   

Shrift.  
Of Popish Shrift. 648. b 20.  
The blasphemousenesse of Popish Shrift. 654. a 42.   

Shine.  
What is meant by the Shining of light in darkness. 706. b 23.   

Simplicity.  
The opinion of the world concerning honest simple men. 101. b 12.  
What is happened in Popedom under colour of Simplycity. 130. a 59 Of the Simplicity of faith that Papists require. 294. b 15.   

sin..  
What Sin is. 64. a. 61.  
Sin is not of god's creation in man, but of the devils procurement. 17 b 41.  
Sin is the cause of all our miseries. 53. b 20.  
There are three degrees of faultiness in Sin although it come not to the outward deed. 569. a 59  
Wherefore Sin is termed by many names in the Scripture. 266. b 22.  
How all mankind is infected with original Sin & corruption, notwithstanding our souls be not delivered from Adam, but only our bodies. 272. a 51.  
The distinction of Sin into wilful Sin, and Sin of ignorance, hath no substance. 266. a 43.  
The very conceiving of Sin is Sin. 47. b 59 792. a 4.  
Original Sin corrupteth even the things that are good. 8. b 5.  
Man is nothing the more excused because Sin is in him by nature 270. a 39  
The very disposition or motion too mislike of Sin cometh of God. 689. b 3  
Of the sweetness that wicked men find in their vices and Sins. 382 b 39  
men's Sins are not always to be measured by their afflictions. 497. a 38.  
It is not for men to cloak their Sins before God. 656. b 46.  
Sin is to be shunned as a pestilent air, plague, or poisoned meat. 20. b 23.  
Whether a man aught too be mistrustful and afraid of sins unknown. 15. a 48.  
The blasphemous opinion of the Papists concerning the motion or conceit of sin.. 570. b 34.   

Signs.  
All the Signs and wonders that God wrought in old time, aught to be warrants of his word unto us. 754 b 13.   

Scorn.  
Look slander.   

Skies.  
The Skies, and the air and all things in them, are altered & disposed by God's appointment, and not by their own power. 773. b 14.  
The Skies are records both of God's fanour & of his wrath. 772. b 49.   

Slavery.  
The greatest Slavery that can come to man is to be subject to his own vices. 412. b 37.   

Slander.  
Satan's practice by stirring up malicious folk to Slander us, is that we should conclude that we have lost our time in doing good. 555. a 37.  
We must take it in good part when men Slander us. 555. b 21.  
By jobes' example we must learn to bear slanders & reproaches. 555 b 6.  
When we be scorned by such as have no commendable thing in them, it is much more hard to us. 557. b 24.  
Against the temptation of Slander 291. a 55.   

Sleep.  
God's preserving of us and his watching over us when we be a sleep, aught to provoke us to rejoice in him. 705. a 44.   

Slow.  
When there is any talk of God's judgements, we are so slow that it moveth us not a whit. 573. a 52.   

snow.  
The engendering of Snow. 770. a 21.   

Sun.  
The Sun and Moon, and all the host of Heaven with the clouds & such other things are servants to Gods elect people. 745. a 1.  
The wonderful certainty and evenness which the Sun keepeth in going his daily and yearly courses. 764. b 17.  
The course of the Sun maketh the diversity of seasons. 172. a 4.  
The light of the Sun is a part of the inheritance of God's children. 766. b 18.   

Sorrow.  
The Sorrow that is not to be shunned. 811. b 26.  
Commendable and godly Sorrow. 32. b 38.  
men's inordinateness in Sorrowing. 32. a 25.  
Vncommendable, hipocritly, & wicked Sorrow. 32. a 16. b 31.  
hearty Sorrow will utter itself perforce. 32. a 47.  
It is a thing not too be desired never to have any Sorrow at al. 565. a 29.  
It beboveth the godly to be touched with grief & Sorrow, when God layeth his hand upon them. 31. b 51. 32. b 20. 52.  
Sackcloth, shearing of men's heads, rending of their garments, & casting of dust & ashes upon them, were tokens of repentance, or else of great Sorrow among the people of the east Countries in old time. 32. a b.  
Signs of Sorrow do vary according to the diversity of the customs of Countries. 32. a 10.  
What things aught to provoke us to Sorrow. 53. b. 17.  
The common manner of putting away Sorrow or grief. 32. a 57   

Sovereignty.  
Look Subjection.  
Wherein consisteth the Sovereignty that God hath over us. 482. a 31.  
Look more in Providence.   

Sow and Reap.  
Such as we Sow, such shall we reap 74. b 28.   

Soul.  
The Soul is not immortal of itself. 201. b 25.  
The death & life of the Soul. 278. a 23.  
Satan never hath any power over the Souls of the Godly. 24. a 35.  
All men are infected with original Sin, notwithstanding that our Souls be not derived from Adam 272. a. 51.  
The saducees deny the immortality of the Soul. 404. b 46.   

Soundness.  
Soundness what it is, the Image thereof in job. 3. b 8. 5. b 25.  
A description of true Soundness. 4. a 25.  
Soundness unperfect in this life. 3. b 42.  
Soundness of heart is the first point & the very ground of true holiness. 20. a 7.  
Soundness of heart is the foundation whereon we must ground ourselves wherein the same is showed. 40. a 32.  
We aught not only inwardly to be Sound, but also show our deeds that we be such as we seem. 339. a 12.  
Moore Soundness of life in the old time then in these days. 3. a 17.   

Spare.  
God's Sparing of us and his doing of us good is not for any worthiness or deserving of ours, but for his own free mercy's sake or for some other cause. 746. a 56. 747. a 6.  
Seeing that GOD spareth not whole nations that offend, much less shall he spare any one man. 728. a 20.   

Speak and speech.  
In what wise GOD speaketh to all sorts of men and openeth their ears. 639. a 53.  
God's speaking to us is not too leave us in doubt. 685. a 55.  
God speaketh to us after two fashions. 810. a 4.  
God is fain to speak to us in way of scorn and mockage, & why. 691. a 56. 670. a  
Why God speaketh to us by men rather than by himself immediately. 631. a 55.  
God hath divers manners of speaking to put us to silence 795. b 36. 796.  
The two things that we learn by Gods speaking to us. 637. b 59  
It aught to suffice us too have heard God spoken of. 810. a 1.  
Speech and the end & use thereof. 47 b 49. 56. b 4. 130. a 15.  
Our overhastinesse in speaking we wot not what. 694. a 52. 695. b 5.  
Hastiness to speak is to be discommended. 616. a 38.  
Men must not be too hasty to speak or determine of God's doings. 709 b 46. 712. b 13.  
How and when we may safely speak 796. a 12. 808. b 49. 809. a.  
After what manner our Speaking must be moderated. 696. b 48. 791. a 55. b 809. a 30.  
Two fashions of speaking unto God 809. a 20.  
Of the bridling of our speech in adversity. 47. b 33.  
What we aught too do when men speak evil & condemn us wronfully. 329 b 49. 330. a 14.  
Men must give others leave to speak as well as themselves. 696. b 48.  
What manner of men have most liberty too speak now adays. 697 a. b.   

Speedefulnesse.  
What Speedefulnesse of error importeth. 24. b 9  
Speedfulnes of error is the reward of them that wilfully refuse God's truth. 24. a 52. b 51.   

Spirit.  
If men be not governed by God his Spirit there reigneth nothing but feignedness in their flesh. 575. a 17.   

Stand.  
What the word Stand betokeneth. 802. b 56.  
It is unpossible for a mortal creature to stand before God. 802. a 52.   

Stars.  
From whence cometh the naming of Stars. 172. a 49.  
Some Stars bigger than the Moon 172. b 46.  
After what manner the Stars are said to sing. 760. b 12.   

State.  
The State of our life. 81. b 56. 83. a. 30.  
The State of men after this life until the last day. 181. b 25.  
The State of the Faithful. 60. b 29. 101. a 40.  
The State of the Reprobates. 60. b 34.  
The State of our bodies. 81. b 48. 82. b 30.  
The State and condition of servants in the time of job 582. a 11.  
The faithful in considering their State aught to weigh well both what they are, & also what GOD is able to do. 278. b 22.  
Things cannot be in their perfect State till the last day. 516. a 57  
If we think not of our State we shall always be puffed up with pride. 566. a 37.   

Stoutness.  
If the magistrate want stoutness to redress matters he shall never perform his duty. 549. a 51.   

stork.  
Of Storks. 780. a 53. 783. a 17.  
The kindness that is naturally in Storks is a mirror of the thankfulness that aught to be in Children towards their parents. 983 a 16.   

Strength.  
All our Strength, and righteousness cometh only of God. 802. b 53.  
It is for our profit & behoof not to have the strength and swiftness of birds and beasts. 784. a 8.   

Strumpet.  
Look Whore.  
Caluin reproveth sharply that a Strumpet being put in prison was presented with tarts. 374. b 38.   

Stubborn.  
God will deal roughly with the stub burn. 817. a 23.  
Such as are Stubborn against GOD, come to confusion. 152. b 29.   

Strive.  
It is in vain for man to Strive against God or his truth. 700. b 52.   

Subject & Subjection.  
Man's Subjection and duty of obedience unto God. 1. a 19 & 30.  
What manner of Subjection man should have been in if he had not sinned. 780. b 40.  
Do the best we can, we can not be so Subject to God as were requysite 565. a 14.  
It is for our welfare to be so in Subjection. 781. a 16.  
The Subjection and service of beasts unto us, is through Gods taming & subduing of them to our hand 781. b 21. 782. a b.  
The devils are Subject to God and can not do any thing without his leave. 16. b 55. 17. b 27. 18 a 53.  
Look more in Obedience.   

submit.  
We must always Submit ourselves to God that we be not touched with vain presumption. 559. b 40.  
It is a hard thing for a man to Submit himself to the single will of God without asking a reason of his works. 356. a 16.   

Substance.  
The Substance of our bodies and souls are no evil things, but the good creatures of GOD notwithstanding all that is in them is perverted and evil. 300. a 12.  
To say that the Substance of GOD'S Spirit is in us, is an heresy.  
servetus held that men's souls were partakers of the Substance of the Godhead. 500 b 43.   

Sufferance and Suffering.  
God's Sufferance is not a single permission or giving leave, but an effectual appointing of things to be done 37. a 52.  
Simple sufferance destroyeth the Almightynes of God. 241. a 53.  
How the things that are done by Satan and by wicked folk are done by GOD'S own working and appointment, and not simply by his permission or Sufferance. 37. a 52.  
What fruit, profit and comfort redound to the Godly by knowing that Satan or wicked men can do nothing but by God's Sufferance. 17. b 41. 18. a 36. b 30.  
Why God suffereth many things unpunished. 181. b 42. 182. b 35. 716 b 20.  
Such as suffer the wicked, at length feel the smart themselves. 478 a 49.   

Superstition.  
Superstition. 94. a 42.  
From whence the Superstition springs 436. a 11.   

Sustained.  
We are not sustained by the abundance that we have, but only by the grace of God. 347. a 54.   

Swearing and Oaths.  
Swearing is monstrous and against nature. 169. b 42.  
The truth and right of Swearing. 499. b 45.  
Light oaths are so many reproaches to God. 499. b 37.   

Sweeting.  
Causes of Sweeting. 750. a 41.   

Sword.  
The common drawing of the Sword now adays. 546. b 56.  
Look more in governors.    

T.  

Talk.  
Albina our Talk must tend to the glory of God. 714. b 8.   

Tame.  
Till we know that God putteth us to reproach, and giveth men leave to persecute us, we shall never be Tamed as we aught to be. 560. a 5.   

Teach, Teacher, Teachable, teachableness.  
There is no Teacher like unto GOD, and how to learn at his hands. 730. a 4. b  
All the Teaching, reading, and hearing of God's word that can be, will not avail us, except he work inwardly by his holy spirit. 730. a 34.  
The way to be well taught at God's hand. 788. b 16. 809. b 31.  
To be Teachable is a great virtue. 129. a 7. b 33.  
The first foundation of wisdom is teachableness, that is to say, a willingness or desirousness to be taught. 674. a. 20.  
When God teacheth we must give ear to his Teaching. 635 b. 48.  
The Lord will have us only to receive that which he thinketh good too Teach us. 529. a. 30.  
He that will teach others well, must first learn of god, and have a perfect feeling of the true Doctrine in his heart. 628. a. 26. 629. a. 47.  
The properties of a good Teacher. 486. a. 10. 542. b. 34.  
The office of the Preachers and Teachers of the Gospel too forgive sins. 648. a. 16.  
The lets are many which turn men aside from suffering themselves to be taught by God. 526. b. 60.  
Very few now a days can abide too be taught, but every man taketh upon him to be a Teacher. 542. a. 1  
They shall never be good Teachers which will not suffer themselves to be reproved when they do amiss. 697. a. 53.  
If we make no reckoning of the good life of such as aught to teach us, we reject the assurance that god giveth us of his doctrine. 542. b. 48  
They that despise their teachers, offer wrong unto God. 237. b. 21.  
All Popish Teachers are scorners of God. 215. b. 44.  
The condemnation of hypocritical teachers. 71. a. 47.   

Temptations & Tempting.  
Temptation. 68 a. 50.  
Three degrees of temptations, 282. b. 3.  
We are sometimes Tempted without any inward affection. 577. b. 41.  
Temptation spiritual. 1. b. 45.  
Temptations too any unlawfulness come of the devil. 19 a. 16.  
Great difference between the being beaten down with Temptations, and being shaken only, and yet with standing them. 282. a. 18. and so forth.  
Temptations blot out the remembrance of God's benefits, 58. a. 3.  
The Temptations, trials, and troubles of the godly are many and manifold. 20 a. 50. 29. a. 50.  
Why we aught not too mislike of Gods doing when he causeth us to be Tempted and tried. 19 b. 22.  
The violence of Temptations and afflictions driveth even the godliest to overshoot themselves. 663. b. 11.  
The saints which God most loved have been in very great Temptation, and how we aught too apply this to our comfort. 320. a. 5.  
Why some men are stronger in temptations and afflictions than othersome. 27. a. 11.  
The greatest Temptation that can come to man is to be pressed with the feeling of Gods wraih. 113. a. 61 114. a. 23. b. 32. 120. b. 17.  
How the faithful aught to strengthen themselves in temptations. 338. b. 54.  
God's strength never faileth men in their temptations. 53. a. 12.  
Our overcoming of Temptations is not without leaving some marks of our infirmities. 663. b. 22.  
The overcoming and withstanding of Temptations, and adversities cometh of God's power in us, and not of ourselves. 28. a. 41. 59  
Satan's chief Temptation in our afflictions. 51. b. 10.   

Terrible.  
To what end God showeth himself Terrible to us. 740. b. 35. 753. a 10. 754. a. b. 807. a. 8.   

Thankfulness.  
What manner of Thankfulness it be hoveth us to yield to God when we have felt his mercy in forgiving our sins, 653. a. 50.  
All Gods creatures provoke us too Thankfulness towards God. 705 b. 50.   

Thoughts.  
The error of the Papists touching sinful thoughts. 48. a. 12. 664. a. 10   

threatenings.  
Look warning.  
God denounceth not his threatenings in vain. 513 b. 51.   

Thrice.  
What the number of Thrice betokeneth in holy Scripture. 658. a. 8.   

Thunder.  
The engendering of Thunder and lightning in the air. 736. a. 10.  
The Thunder is termed the voice of God. 739. a. 49.  
The Thunder and tempestuous weather are messengers of God's Majesty, and proofs of his providence and sovereignty over all his creatures. 743. a. 20.  
The Thunder and lightning make us unexcusable if we do not thereby both know, fear, and magnify God. 739. b. 13. 741. a. 39  
The Thunder maketh even the Reprobates. and Atheists to know and confess that there is a God. 752. a.   

Tormenter.  
A man can have no worse Tormenter than himself. 271. a. 59   

Trades.  
All Trades are gifts of God. 521. a. 61   

Travel.  
All Travail and turmoil in the world can not make a man rich except God bless him. 514. a. 61.   

traitorous  
The proud traitorous of man. 289. a. 19   

Treasure.  
What the similitude of the word Treasure importeth 769. b. 50.   

tomb.  
The heaven shall serve for a tomb to God's Saints. 517. a. 15.  
Look more in Burial.   

Trouble.  
Such as are bold in Troubling others shallbe daunted by the hand of god. 519. a. 25.   

Trust.  
We must continually trust in God's goodness. 108. a. 61. 798. b. a.  
What is imported by Trusting in God. 129. a. 13. 257. a. 38.  
God's bereaving us of all trust in our own righteousness is to our singular benefit and welfare. 660. a. 14.  
Our trust must not be tied too the things that are seen, but we must Trust in God even in the midst of death. 561. b. 32.   

Truth.  
When God offereth us his Truth we must receive it without replying or gainsaying. 659. a 53.  
The Truth of God shall never be suppressed. 132. a 56. 623. a 44.  
It is blafphemy against GOD too make countenance or consent to such as maintain an evil case & go against the Truth. 502. a 25.  
He that knoweth God's Truth must not keep it close but is bound to his neighbours. 302. a 25.  
Whensoever we see a man strive against God's Truth in words or works, we aught to set ourselves against him. 374. a 22.  
The fear favour or authority of man, must not restrain us from the maintaining or setting forth of God's Truth. 625. b 50. 626. a b 627. a.  
We must not be afraid to maintain God's Truth, and why. 701. a 33.  
Why men dare not maintain the Truth & the Punishment of their faint heartedness. 623. a 61.  
God is not worshipped, if his Truth be not obeyed. 129. a 28.  
Man of his own nature cannot call upon God in Truth. 284. a 51.  
One cause that hindereth the simple sort to come to God is Truth. 524 a 61.   

Turk.  
The ground of the Turks Religion 79. b. 60.   

Of Turning.  
The wellspring of all evils, and of destruction, is to Turn away from God. 683. b 42.  
Why the Heathen and Paynims are said to be Turned away from god 684. a 1.    

V  

Vanity.  
Thy they that are given to Vanities are weary to hear talk of GOD 510. a 17.   

Vainglory or Ambition.  
The vainglorious man doth not any thing but he looketh for praise. 542 a 33.  
The man that exalteth the message of God's doctrine, is not to be condemned of Vainglory. 715. a 14.  
The Vainglory of ambition of Parents. 14. a 20.  
The Vainegloriousnes of worldlings 61. a 22.   

Virtue and Virtuousness.  
When a man is not Grounded in the fear of GOD, his Virtues are but filthiness. 813. a 26. 814. a 2.  
The more Virtuous that men are the better doth God like of them, and the more is he honoured and glorified thereby. 716. a 25.  
God's Virtues are himself. 634. b 47   

Unbelief.  
The great Unbelief specially in afflictions. 645. b 1.   

Understanding.  
God's bountifulness in giving of Understanding to such as crave it 692. b 20.  
Our Understanding is not perfect. 78 b 18.  
God must not be measured by our Understanding. 454. b 8.  
The spirit of Understanding is the gift of God, not of nature. 223. b 12  
God hath not set men in this world to bereave them of all Understanding, 529. a 10.  
Look more in Reason.   

Undutiful.  
Undutiful men are compared too dry brooks. 125. a 12.   

Unicorn.  
Of the Unicorn. 780. a 38. 781. b 16.   

Unity.  
Our Unity aught to be in the right fear of God. 315. b 20.   

Unkindness.  
men's Unkindness aught to provoke us to remit ourselves wholly unto God. 555. a 49.   

Violence.  
God accepteth not our prayers except our hands be clear from Violence. 227. b 20.   

Unquietness.  
The Unquietness of the wicked. 302 b 45.   

unthankfulness.  
Unthankfulness in men. 117. a 57  
Unthankfulness in grudging against God when he bereaveth us of his benefits. 33. b 52. 34. a 53. b 47.  
Unthankfulness in forgetting God's protection. 23. a 3.  
The man's Unthankfulness is the cause of his decay. 97. b 21.  
When God giveth the wicked the upperhand it is to punish the Unthankfulness of the world. 132. a 61.   

Uprightness.  
True Uprightness. 4. a 9  
Whence Vprighnes springeth. 20. a 15.  
Wherein Uprightness consisteth. 20 a 21.  
Whereto Uprightness tendeth. 20. a 32.  
The principal or chief point of Uprightness. 20. a 35.  
The trial of Uprightness. 20. a 32.  
True Uprightness the mark and warrant of soundesse of heart. 4. b 111.  
It is unpossible that man should have such perfection as to be garnished with Upright dealing in all points 548. a 11.  
It is a wonder that a man which walketh Uprightly should be honoured at this day. 555. b 57   

Visible.  
The sight of these Visible things must lead us too the considering of the things that are invisible. 790. a 41.   

Visions.  
Visions of the fathers. 77. b 58.  
Why God appeared in visions and dreams to the men of old time and why he doth not so to us. 639 a b.  
Why the Visions were with tokens to amaze men 77. b 58. 78 a 12.  
We in these days must not look for Visions & revelations. 639. a 17  
Gods inward working in men's hearts by remorses, inspyrations and Visions. 638. b 24.  
Visions not to belonged for. 79. b 23  
The Vanity of them that desire Visions. 79. b 35.   

Visitation.  
God sendeth us his word, and we not the due time of his Visitation 551. a 41.   

Usury.  
Of serving God upon Usury. 69. b 38.   

Vice.  
Every Vice draweth man away from God. 526. b 53.  
Two Vices that commonly reign in the world, namely contempt of God, and superstition. 94. a 21.  
Two extreme Vices amongst men, one in that some are greedy too know all things, the other, for that some will not seek to know that they should, and that is evident amongst the Papists. 528. b 25  
How loath all men are too have their Vices rebuked, and specially Princes and great men. 697. a 56.  
Shameful and abominable Vices may not be spoken against now adays. 697. b 27.    

W.  

Walk.  
What is meant or signified by Wal king generally, 4. a 37.  
What it is too Walk with God. 665. b 42.  
Why Enoch is said to have Walked with God. 665. b 59  
What it is too Walk with men. 665. b 41  
What it is to Walk with the wicked. 664. a 55.  
We can not walk to God's contentation, except we eschew evil. 20. a 47.  
How we may walk as it becometh us. 40. b 38.   

wareness  
wareness needful in all states and degrees. 7. b 51. 8. a 35.  
wareness at feastings. 8. a.  
wareness in time of prosperity. 22. a 22. 30. b 25.  
wareness in preventing and eschewing of sin and offences. 14. b 59 15. b 5.  
wareness in mistrusting of secret & unknown sins past. 15. b 13.  
We be warer in dangers of the body, than in dangers of the soul 19 a 39   

Warning.  
The Warning that God giveth us as well in his works, as in his word, aught to arm us against all inconveniences and temptations. 786. b 21.   

War.  
How the wicked are said to make War against God. 307. b 40.   

Washing.  
What is meant by Washing. 188. a 30.   

Water.  
Water is the beginning or groundwork of the world. 740. b 14.   

Way.  
We must not swerver from the way that God hath showed us. 459. a 21   

Weak.  
Man is not only Weak, but also corrupt, and the difference between thief two. 299. b 55. 300. a 22   

Weal or Welfare.  
Wherein consisteth our greatest Weal. 507. a 35.   

well-doing.  
Our well-doing profiteth not God, neither doth our evil doing hurt him. 701. b 15.  
The thinking that God is beholding to us for our Weldoing, is the ground of many superstitions. 701. b 42.   

Wellspring.  
We must be fountains or Welsprings of living water, and what is meant thereby. 126. a 22. 127. a 10  
Pride is the Wellspring of all our disordered dealings. 541. a 35.   

Wealth.  
Worldly wealth and prosperity shall not defend men from the hand of God. 677. b 9   

Whale.  
The Whale and the description of him. 800. b 52. 801. a b. 802. a b. 803 a b.  
Proofs of Gods mighty power, wisdom, and the righteousness in the Whale. 801 b 40. 802. a b. 803. a b.   

Whoredom.  
Who so suffereth Whoredom to be committed, is a bawd before God. 581. b 30.   

Wicked and Wickedness.  
All men of all degrees are Wicked, if God restrain them not by his holy spirit. 675. b 32.  
The Wicked are God's servants, tools, and instruments, wherewith he serveth his own turn justly and rightfully, and yet their Wickedness can not be fathered upon him. 36. a 45. 37. b 24. 38. a 1.  
The more that God beareth with the Wicked, the more do they harden in their sins. 547. a 23.  
The Wicked can not do any more or any otherwise, than God permitteth them. 36. a 38. 37. b 41. 322 b 35.  
The Wicked is to be condemned for his Wickedness, how so ever his state standeth. 87. b 88 a b. and so forth.  
All the wicked want three things. 505. a 32.  
Why the Wicked are said to be planted. 87. b 30.  
The Wicked perisheth before he be full ripe. 314 a 28.  
Why the wicked are suffered sometimes unpunished. 405. a 2.  
Why God giveth the wicked their full scope in this world. 767. a 1.  
Though the Wicked be not troubled, yet are they not thoroughly in quiet. because they have an evil conscience. 518. a 50.  
Though God spare the wicked for a time, yet he suffereth them not to scape altogether scotfree. 812. a 50.  
God never favoureth the Wicked. 165. a 30.  
God is an enemy too all Wicked folk in general. 797. a 60.  
God overtaketh the wicked in their own wiles. 75. b 10. 99 a 41.  
The wicked shall at length be confounded 767. a 41. & 316. b 53.  
Why God destroyeth the Wicked. 198, a 18.  
The Wicked come not willingly to the Lord 508. a b.  
If Wicked men escape unpunished in this world, their judgements is the greater. 512. b 27.  
The end of the Wicked. 87. a 27. 378. a 41.  
An admonition too the wicked. 512. b 36.  
The Wickedness of these present days. 90. a 19  
Wickedness increaseth, when it is not resisted. 478 a 52.   

Will.  
The Will of God, is the fountain of all righteousness. 243. a 19  
God's only Will, is unto us a sufficient reason of all his doings. 803. a 43.  
If we enter to deep into the searching of Gods Will and works, it will turn to our destruction. 809. b 14  
Gods Will and man's Will, cannot stand together, and why. 695. a 20.   

Wilfulness.  
Wilfulness of opinions, is extreme folly. 674. a 46.  
Wilfulness is a deadly plague. 129. b 20.  
The malicious Wilfulness of man. 289. a 41.   

Wink.  
When God Winketh most at our sins, then stand we in worst case. 691. a 9  
Though God Wink at things for a time, yet in the end he will call for an account of them. 534. a 2.   

Wisdom.  
The Wisdom of God is infinite. 95. a 12.   

Truth.  
When God offereth us his Truth we must receive it without replying or gainsaying. 659. a 53.  
The Truth of God shall never be suppressed. 132. a 56. 623. a 44.  
It is blasphemy against GOD too make countenance or consent to such as maintain an evil case & go against the Truth. 502. a 25.  
He that knoweth God's Truth must not keep it close but is bound to his neighbours. 302. a 25.  
Whensoever we see a man strive against God's Truth in words or works, we aught to set ourselves against him. 374. a 22.  
The fear favour or authority of man, must not restrain us from the maintaining or setting forth of God's Truth. 625. b 50. 626. a b 627. a.  
We must not be afraid to maintain God's Truth, and why. 701. a 33.  
Why men dare not maintain the Truth & the Punishment of their faint heartedness. 623. a 61.  
God is not worshipped, if his Truth be not obeyed. 129. a 28.  
Man of his own nature cannot call upon God in Truth. 284. a 51.  
One cause that hindereth the simple sort to come to God is Truth. 524 a 61.   

Turk.  
The ground of the Turks Religion 79. b. 60.   

Of Turning.  
The wellspring of all evils, and of destruction, is to Turn away from God. 683. b 42.  
Why the Heathen and Paynims are said to be Turned away from god 684. a 1.    

V  

Vanity.  
Thy they that are given to Vanities are weary to hear talk of GOD 510. a 17.   

Vainglory or Ambition.  
The vainglorious man doth not any thing but he looketh for praise. 542 a 33.  
The man that exalteth the message of God's doctrine, is not to be condemned of Vainglory. 715. a 14.  
The Vainglory of ambition of Parents. 14. a 20.  
The Vainegloriousnes of worldlings ●●. a 22.   

Virtue and Virtuousness.  
When a man is not Grounded in the fear of GOD, his Virtues are but filthiness. 813. a 26. 814. a 2.  
The more Virtuous that men are the better doth God like of them, and the more is he honoured and glorified thereby. 716. a 25.  
God's Virtues are himself. 634. b 47   

Unbelief.  
The great Unbelief specially in afflictions. 645. b 1.   

Understanding.  
God's bountifulness in giving of Understanding to such as crave it 692. b 20.  
Our Understanding is not perfect. 78 b 18.  
God must not be measured by our Understanding. 454. b 8.  
The spirit of Understanding is the gift of God, not of nature. 223. b 12  
God hath not set men in this world to bereave them of all Understanding, 529. a 10.  
Look more in Reason.   

Undutiful.  
Undutiful men are compared too dry brooks. 125. a 12.   

Unicorn.  
Of the Unicorn. 780. a 38. 781. b 16.   

Unity.  
Our Unity aught to be in the right fear of God. 315. b 20.   

Unkindness.  
men's Unkindness aught to provoke us to remit ourselves wholly unto God. 555. a 49.   

Violence.  
God accepteth not our prayers except our hands be clear from Violence. 227. b 20.   

Unquietness.  
The Unquietness of the wicked. 302 b 45.   

unthankfulness.  
Unthankfulness in men. 117. a 57  
Unthankfulness in grudging against God when he bereaveth us of his benefits. 33. b 52. 34. a 53. b 47.  
Unthankfulness in forgetting God's protection. 23. a 3.  
The man's Unthankfulness is the cause of his decay. 97. b 21.  
When God giveth the wicked the upperhand it is to punish the Unthankfulness of the world. 132. a 61.   

Uprightness.  
True Uprightness. 4. a 9  
Whence Vprighnes springeth. 20. a 15.  
Wherein Uprightness consisteth. 20 a 21.  
Whereto Uprightness tendeth. 20. a 32.  
The principal or chief point of Uprightness. 20. a 35.  
The trial of Uprightness. 20. a 32.  
True Uprightness the mark and warrant of soundesse of heart. 4. b 111.  
It is unpossible that man should have such perfection as to be garnished with Upright dealing in all points 548. a 11.  
It is a wonder that a man which walketh Uprightly should be honoured at this day. 555. b 57   

Visible.  
The sight of these Visible things must lead us too the considering of the things that are invisible. 790. a 41.   

Visions.  
Visions of the fathers. 77. b 58.  
Why God appeared in visions and dreams to the men of old time and why he doth not so to us. 639 a b.  
Why the Visions were with tokens to amaze men 77. b 58. 78 a 12.  
We in these days must not look for Visions & revelations. 639. a 17  
Gods inward working in men's hearts by remorses, inspyrations and Visions. 638. b 24.  
Visions not to be longed for. 79. b 23  
The Vanity of them that desire Visions. 79. b 35.   

Visitation.  
God sendeth us his word, and we not the due time of his Visitation 551. a 41.   

Usury.  
Of serving God upon Usury. 69. b 38.   

Vice.  
Every Vice draweth man away from God. 526. b 53.  
Two Vices that commonly reign in the world, namely contempt of God, and superstition. 94. a 21.  
Two extreme Vices amongst men, one in that some are greedy too know all things, the other, for that some will not seek to know that they should, and that is evident amongst the Papists. 528. b 25  
How loath all men are too have their Vices rebuked, and specially Princes and great men. 697. a ●6.  
Shameful and abominable Vices may not be spoken against now adays. 697. b 27.    

W.  

Walk.  
What is meant or signified by Wal king generally▪ 4. a 37.  
What it is too Walk with God. 665. b 42.  
Why Enoch is said to have Walked with God. 665. b 59  
What it is too Walk with men. 665. b 41  
What it is to Walk with the wicked▪ 664. a 55.  
We can not walk to God's contentation, except we eschew evil. 20. a 47.  
How we may walk as it becometh us. 40. b 38.   

wareness  
wareness needful in all states and degrees. 7. b 51. 8. a 35.  
wareness at feastings. 8. a.  
wareness in time of prosperity. 22. a 22. 30. b 25.  
wareness in preventing and eschewing of sin and offences. 14. b 59 15. b 5.  
wareness in mistrusting of secret & unknown sins past. 15. b 13.  
We be warer in dangers of the body, than in dangers of the soul 19 a 39   

Warning.  
The Warning that God giveth us as well in his works, as in his word, aught to arm us against all inconveniences and temptations. 786. b 21.   

War.  
How the wicked are said to make War against God. 307. b 40.   

Washing.  
What is meant by Washing. 188. a 30.   

Water.  
Water is the beginning or groundwork of the world. 740. b 14.   

Way.  
We must not swerver from the way that God hath showed us. 459. a 21   

Weak.  
Man is not only Weak, but also corrupt, and the difference between these two. 299. b 55. 300. a 22   

Weal or Welfare.  
Wherein consisteth our greatest Weal. 507. a 35.   

well-doing.  
Our well-doing profiteth not God, neither doth our evil doing hurt him. 701. b 15.  
The thinking that God is beholding to us for our Weldoing, is the ground of many superstitions. 701. b 42.   

Wellspring.  
We must be fountains or Welsprings of living water, and what is meant thereby. 126. a 22. 127. a 10  
Pride is the Wellspring of all our disordered dealings. 541. a 35.   

Wealth.  
Worldly wealth and prosperity shall not defend men from the hand of God. 677. b 9   

Whale.  
The Whale and the description of him. 800. b 52. 801. a b. 802. a b. 803 a b.  
Proofs of Gods mighty power, wisdom, and the righteousness in the Whale. 801 b 40. 802. a b. 803. a b.   

Whoredom.  
Who so suffereth Whoredom to be committed, is a bawd before God. 581. b 30.   

Wicked and Wickedness.  
All men of all degrees are Wicked, if God restrain them not by his holy spirit. 675. b 32.  
The Wicked are God's servants, tools, and instruments, wherewith he serveth his own turn justly and rightfully, and yet their Wickedness can not be fathered upon him. 36. a 45. 37. b 24. 38. a 1.  
The more that God beareth with the Wicked, the more do they harden in their sins. 547. a 23.  
The Wicked can not do any more or any otherwise, than God permitteth them. 36. a 38. 37. b 41. 322 b 35.  
The Wicked is to be condemned for his Wickedness, how so ever his state standeth. 87. b 88 a b. and so forth.  
All the wicked want three things. 505. a 32.  
Why the Wicked are said to be planted. 87. b 30.  
The Wicked perisheth before he be full ripe. 314 a 2●.  
Why the wicked are suffered sometimes unpunished. 405. a 2.  
Why God giveth the wicked their full scope in this world. 767. a 1.  
Though the Wicked be not troubled, yet are they not thoroughly in quiet, because they have an evil conscience. 518. a 50.  
Though God spare the wicked for a time, yet he suffereth them not to scape altogether scotfree. 812. a 50.  
God never favoureth the Wicked. 165. a 30.  
God is an enemy too all Wicked folk in general▪ 797. a 60.  
God overtaketh the wicked in their own wiles. 75. b 10. 99 a 41.  
The wicked shall at length be confounded▪ 767. a 41. & 316. b 53.  
Why God destroyeth the Wicked. 198, a 18.  
The Wicked come not willingly to the Lord 508. a b.  
If Wicked men escape unpunished in this world, their judgements is the greater. 512. b 27.  
The end of the Wicked. 87. a 27. 378. a 41.  
An admonition too the wicked. 512. b 36.  
The Wickedness of these present days. 90. a 19  
Wickedness increaseth, when it is not resisted. 478 a 52.   

Will.  
The Will of God, is the fountain of all righteousness. 243. a 19  
God's only Will, is unto us a sufficient reason of all his doings. 803. a 43.  
If we enter to deep into the searching of Gods Will and works, it will turn to our destruction. 809. b 14  
Gods Will and man's Will, cannot stand together, and why. 695. a 20.   

Wilfulness.  
Wilfulness of opinions, is extreme folly. 674. a 46.  
Wilfulness is a deadly plague. 129. b 20.  
The malicious Wilfulness of man. 289. a 41.   

Wink.  
When God Winketh most at our sins, then stand we in worst case. 691. a 9  
Though God Wink at things for a time, yet in the end he will call for an account of them. 534. a 2.   

Wisdom.  
The Wisdom of God is infinite. 95. a 12.  
God hath all perfection of wisdom in him. 526. a 4.  
God is wise after two sorts. 238. b 46. 243. a 38.  
What is our true Wisdom, and wherein it consisteth. 87. a 60. 89. b 10. 95. b 15. 219. b 53. 421. a 35. 526. b. 26. 659. a 49. 660. a 42. 692. a 32. 788. a 48. 789. a b. 814. a 29.  
From whence wisdom cometh. 101. a 50. 512. a 39 523. a 60.  
God's children must not be without Wisdom and discretion. 130. a 59  
What is the principal point of man's Wisdom. 525. a 54.  
Wisdom is not tied to the age, nor to the state and degree of calling 620. a 43.  
If man had the understanding of all things that are hidden, yet God his Wisdom is far higher. 519. b 52.  
The Wisdom and strength of man is but smoke before God. 246. b 1.  
All the Wisdom, knowledge, righteousness, and strength of man, is nothing before God 755. a 35.  
A pattern of a worldly wise man. 101. b 2.  
Worldly Wisdom is foolishness. 101. b 23.  
God punisheth the pride of such as trust in their own wisdom, in inferior things. 521. b 50.  
God blindeth the wise, even in worldly things, much more in the secrets of his Gospel, and therefore we aught not to be offended, when we see the wise of the world have no taste of the Gospel. 335. a 22. 38.   

Wish.  
We may Wish for nothing, which we aught not to pray for. 100 b 40  
Man is tempted to wish his own undoing. 514. a 51.   

Wit.  
We must not trust too our own Wit, and why. 695. b 32.  
He that proudly presumeth of his own Wit, robbeth God of his honour. 522 a 11.  
God will punish such as apply their Wits to naughty purposes. 522. a 16.  
The cause why the Papists and heretics stand so stiffly to the Articles that are in controversy between them and us, is for that they trust more too their own wit, than to the scriptures. 696. a 4.   

Witness.  
The upright and such as are no hypocrites, refuse not even the Witness of men, concerning their giltlesnesse. 329. b 5.   

Woman.  
Women are not to be despised. 55. a 47.  
The natural kindness of Women toward their children, and whence it proceedeth. 784. a 41.   

God's Word, or the Scripture.  
God's Word is a consuming fire. 395 b 15.  
God's word must be our only direction. 86. a 60.  
God's word is the Armour and weapon of Christians. 31. a 17.  
God's word is not dark of itself. 637. a 11.  
The Majesty, simplicity, and easy plainness of God's word. 753. b 18. 772. b 18.  
The Scripture applieth itself to our capacity. 38. b 18.  
God goodness in showing himself to us by his word, and the use and end thereof. 741. a 18.  
The authority and obedience that must be yielded of all states and degrees, to God's word. 329. b 26. 540. b 1. 627. a 15. 628. a 51. 631. a 20  
Gods showing of himself in his word, is far excellenter than his showing of himself in his works. 741. b 11.  
What manner of thing the Doctrine of God's word is, and how it differeth from other Sciences. 660. b 57  
The word without the working of God's spirit, is but a dead thing. 810. a 19  
They that reject and refuse God's word, are worse than the Papists 738. a  
They that disdain to learn at God's word, are worse than brute beasts. 661 a 45.  
Wherefore many take no profit by hearing God's word. 253. a 60.  
How we aught to behave our selves, when we see God's word so little received. 291. a 20.  
We aught to be desirous of God's word, and why. 70. a 43.  
The profit of God's word when it is rightly applied. 486. a 47.  
What is to be done, that we may profit by the hearing of God's word. 742. b 20.  
How we aught to be minded, at the hearing of God's word. 79. b 1. 80 a 32. 529. b 46.  
We must content ourselves with the Scriptures. 80. a 29. 768. a 34.  
The faithful must continually mind the things that are written in God's word. 638. a 27. 459. a 34.  
To receive God's word, is to receive God himself. 410. b 411. a b.  
The use of God's word. 70. a 22. 36. 749. b 21.  
What a villainy is it too forbidden unlearnid folk, the reading of the scripture. 18. b 27.  
Men cannot bar the word of god from continuing in his full state. 642. b 51.  
The wickedness of men's lives aught not to diminish the authority of God's word. 530. b 18.  
The Papists are falsifiers of the holy Scriptures. 86. a 35.   

Works.  
God's Works are incomprehensible in themselves. 94. b 45.  
Why all Gods Works are called judgements. 38. a 15.  
Our negligence in considering gods works. 96. a 18.  
Three points to be minded in the considering of God's works. 748 a 34.  
Two sorts of looking upon Gods wokes. 731. b 36.  
It is perfect wisdom to mark well God's works. 493. b 53.  
We must not presume to search the bottom of God's works. 730. a 61 733. a 51.  
Our looking at and upon gods works must engender a reverend fear of him in us. 738. b 29. & 739. a  
The apparantnesse of God's works leaveth us without excuse, if we magnify him not. 733. a 12.  
The depth of God's inferior works, prove that we can not attain to his incomprehensible secret. 737. a 11. 767. b 33. 769. a 21. 770. a b. 742. b 56.  
The ordinary sight and wonted familiarity of Gods works, must not 'cause us to make the less account of them. 736. b 47.  
Man's presumption in judging Gods works. 94. b 18.  
God's wonderful working in his visible creatures, aught to restrain us from rushing into his incomprehensible determinations, and from judging too hastily of his doings. 764. b 17. 763. a ●6. 764. a b. 767. b 28. 768. a b. 769. a b.  
The end of knowing Gods works. 95. a 57  
The excellency and majesty of gods works, and our duty in reverencing and glorifying him in the same. 748. a 53. 749. a 751. b 21. 752 b 14. 798. b 8. 799. a b. 800. a b. 801 a b. 802. a b. 803. a b. 804. a b. 805. a b. 806. a b. 807. a b. 808. a b. 809. a b. 810. a b. 811. a b. 812. a b. 813. a b 814. a b. 815. a b. 816. a b. 817. a b. 818. a b. 819. a b. 820. a b. 821. a b.  
How Gods works are to be reverenced. 95. b 18. 732. a 49.  
God Worketh after two sorts towards us, to the end we should call upon him. 360. b 4.  
What is meant by men's own works, and how God withdraweth them from them. 639. b 48.  
God may rightfully reject the works even of the regenerate. 498. a 20.  
If we have endeavoured to follow God his will, and too submit ourselves thereunto, our works are acceptable before him. 576. b 1.  
God's accepting of our imperfect Works, aught to encourage us to do well. 813. b 49.  
What is to be considered in all our Works. 575. b 53.   

Workmanship.  
How we are said to be God's workmanship. 285. b 59   

World and Worldlings.  
Whereof the World was made. 740. b 14.  
The World is governed by God's providence, and not by fortune. 16. a 31.  
Upon what conditions we are placed in this world. 418. a 24. 562. a 60.  
God will not have our minds tied to the things of this world. 520. b 33.  
The end of our being in this world. ●●●● 59  
W●● what condition we hold all Worldly things. 34. 2●.  
Worldlings and unbelievers, presume upon their own power 548.  
The wretched World is beguiled with rich men, and of great estate 524. a 53.  
We must be always ready and willing to forego the World & all worldly things. 34. a 28. 520. b 33.   

Wrath.  
Of God's Wrath, how heavy it is, and how much to be accepted. 280. a 35.  
God's Wrath is a fire. 399. b 5.  
For what cause and to what end, God maketh us to feel his wrath 725. b 45.  
The feeling of God's wrath thoroughly, driveth away all mirth and quietness. 644. a 40.  
There is no affliction to be compared with the feeling of God's wrath. 138. a 41.  
The greatness of God's wrath, and in what wise we should bethink us of it. 643. a 21. 644. a b. 645. a.  
The mighty power and righteousness of God's Wrath, and how we may apply the same too our comfort and instruction. 711. a 15. 712. a b.   

Wretchedness.  
Our Wretchedness is a great beauty to God's goodness and mercy. 146. a 60.   

Wrong.  
God can not use Wrong or cruelty towards us. 195. a 38.  
God doth not men any Wrong, in punishing or afflicting them. 668 b 41. 669. b 35. 670. a 12. 680. b 49. 682. a 44.  
It is for our profit, that God suffereth men to do us Wrong. 435. a 5●.  
To do Wrong to our neighbour, is to war against God. 308. b 34.   

Wilynesse.  
Wilynesse and wicked practises must be far from the children of God. 98. a 30.   

Wind.  
The Winds are Gods messengers. 29. b 40. 30. a 15.    

Y.  

Youth and Youngmen.  
What our Youth is. 83. a 7.  
A description of the behaviour of the Youth in these days. 617. a 38.  
Youth is become altogether devilish 539. b 14.  
Wherefore Youth is most given too sin. 265. a ●.  
The duty of Youngmen, in presence of their elders. 616. b 49.  
In what cases Youngmen may put forth themselves before their elders. 617. b 24. 618. b 53.    

Z.  

Zeal and zealousness.  
Men aught to be Zealous, in the defence of God's truth. 625. b ●.  
With what zeal a Christian aught to defend God and godly matters 713. a 14 b.  
Where modesty is not, there Zeal and desirousness to speak, are to be discommended. 616. a 47.  
zealousness aught to be guided by reason. 616. a 31.  
Moses' carried away with zealousness. 59 a 27.    
FINIS.   

¶ The Sermons of Master john Caluin upon the book of job.  


The first Sermon upon the first Chapter.  
THere was in the land of Hus a man named job, sound and upright, fearing God, and withdrawing himself from evil.  
THE BETTER TO PROFIT ourselves by that which is contained in this present book, first and foremost it behoveth us to understand the sum of it. For the story here written, showeth us how we be in God's hand, and that it lieth in him to determine of our life, and to dispose of the same according to his good pleasure, and that it is our duty to submit ourselves unto him with all humbleness and obedience: and that it is good reason, that we should be wholly his, both too live and die: and specially that when it pleaseth him to lay his hand upon us, although we perceive not for what cause he doth it, yet we should glorify him continually, acknowledging him to be just and upright, and not too grudge against him, nor to fall striving with him, assuring ourselves that we shall always be vanquished in pleding against him. So then, the thing that we have briefly to bear in mind in this story, is, that God hath such a sovereignty over his creatures, as he may dispose of them at his pleasure: and that when he showeth any rigour which we think strange at the first blush, yet notwithstanding we must hold our peace, and not grudge, but rather confess that he is righteous, and wait till he show us wherefore he chastizeth us. And here withal we have to behold the patientness of the man that is set here before our eyes, according as S. james exhorteth us. For when God showeth us that we aught to bear all the miseries that he shall sand upon us: we can well afford to confess that it is our duty so to do: but yet there withal we allege our own frailty, and we bear ourselves in hand, that that aught to serve for our excuse. Wherefore it is good for us to have such examples, as show unto us how there have been other men as frail as we, who nevertheless have resisted temptations, and continued steadfastly in obedience unto God, although he have scourged them even with extremity. Thus have we here an excellent mirror. Moreover, we have to consider not only the patience of job, but also the issue of it, as Saint james saith. For had job continued in misery: albeit that he had had more than Angelical strength in himself, yet had that been no happy issue. But when we see he was not disappointed of his hope, and that he found grace, because he humbled himself before God: upon the sight of such an issue we may conclude, that there is nothing better, than to submit ourselves unto God, and to suffer peaceably whatsoever he sendeth us, until he deliver us of his own mere goodness. And herewithal (besides the story) we have to consider the doctrine comprised in this book. That is to wit, concerning those that came unto job under pretence to comfort him, and yet tormented him much more than did his own miseries: and concerning the answers that he used to repulse their checks, wherewith it seemed they would have daunted him. But first of all, as in respect of our afflictions, we have to note, that although God sand them, and that they proceed from him: yet notwithstanding the devil also stirreth them up in us, according as S. Paul telleth us, that we have war against the spiritual powers. For when the devil hath once kindled the fire, he hath also his bellowss: that is to say, he findeth men that are fit to prick us always forward, both to feed the evil, and to increase it. So then we shall see how job (besides the misery that he endured) was also tormented both by his friends and by his wife, and (above all) by such as came to tempt him spiritually. For I call it a spiritual temptation, not only when we be smitten and afflicted in our bodies: but also when the devil comes to put a toy in our head, that God is our deadly enemy, and that it is not for us to resort any more unto him, but rather to assure ourselves, that henceforth he will not show us any mercy. See whereunto all the discourse tendeth which Job's friends laid afore him. It was to make him believe, that he was a man forsaken of God, and that he deceived himself in imagining that God would be merciful unto him. Surely these spiritual battles are far more harder to be borne, than all the miseries and adversities that we can suffer by any persecution. And yet doth God let Satan ninne so far upon the bridle, that he also bringeth his servants with him, who give us such assaults, as we see job hath endured. Mark well this for a special point. But here withal we have further to mark, that in all this disputation, job maintaineth a good case. And yet it is more, that job maintaining a good quarrel, did handle it il, and that the other setting forth an unjust matter, did convey it well. The understanding of this will be as a key to open unto us all this whole book. How is it that job maintaineth the good case? It is in that he knoweth, that God doth not ever punish men according too the measure of their sins, but hath his secret judgements, whereof he maketh us not privy, and therefore that it behoveth us to wait till he reveal unto us for what cause he doth this or that. Thus is he in this whole discourse persuaded, that God doth not always punish men according to the measure of their sins▪ and thereupon assureth himself, that he is not a man rejected of God, as they would make him to believe. Behold here a good and true case, notwithstanding that it be ill handled. For job rangeth here out of his bounds, and useth such excessive and outrageous talk, that in many points he seemeth a desperate person. And specially he so chafeth, as it seemeth that he would even resist God. Thus may vee see a good case missehandled. But on the contrary part, they▪ that undertake the evil case (that is to wit, that God doth always punish men according to the measure of their sins) have goodly and holy sentences, and there is nothing in their whole talk which would not entice us to receive it as if the holy Ghost himself had uttered it. For it is plain truth: they be the grounds of religion: they treat of God's providence: they treat of his justice: they treat of men's sins. Thus see we a doctrine which we must receive without gainsaying: and yet the drift of it is evil, namely for that these men labour thereby to cast job into despair, and to drown him altogether. But hereby we see, that when we have a sure ground, it behoveth us to look that we build upon it in such wise, as all things be answerable thereunto, according as Saint Paul saith of himself, that he builded well, for as much as he founded the Church upon the pure doctrine of jesus Christ, and therefore that it hath such a conformity in it, as those that come after him, shall not make any other foundation, either of chaff, or of stubble, or of any other brittle stuff: but have a good foundation, steadfast, and substantial, ready laid to their hand. Likewise in our whole life we have to look unto this point: namely that if we be grounded upon good and rightful reason, it behoveth each one of us to stand upon his guard, that he reel not, ne waver not one way or other. For there is nothing easier than to mar a good and rightful matter, so sinful is our nature, as we find by experience at all times. God of his grace may give us a good case: and yet we may be so stinged by our enemies, that we can not hold ourselves within our bounds, nor simply follow that which God hath enjoined us, without adding of some trick of our own. Seeing then that we be so easily carried away: we aught the rather to pray unto God, that when we have a good case, he himself will vouchsafe to guide us in all singleness by his holy spirit, so as we may not pass the bounds, which he hath set us by his word. Herewithal also we be put in mind, not to apply God's truth to any evil use. For in so doing we dishonour it: like as these men do here, who although they speak holily (as we have showed already, and as we shall see more fully hereafter) are notwithstanding but traitors to God. For they corrupt God's truth, and abuse it falsely, applying that thing to an evil end, which of itself is good and rightful. So then, whensoever God giveth us the knowledge of his word, let us learn to receive it with such reverence, as our receiving of it may not be to deface good things, nor to set a colour upon evil things, as oftentimes those that be most sharpwitted and cunning, do overshoot themselves, and abuse the knowledge that God hath given them, unto deceit and naughtiness, turning all things topsy-turvy, in such wise as they do nothing but snarl themselves. Considering therefore how all men are given to such infirmity: it, standeth us so much the more on hand, to pray God to give us the grace to apply his word to such use as he hath ordained it: that is to wit, to pureness and simplicity. And thus ye see what we aught to consider in effect. But now that we understand what is in this book: we must lay forth these matters more at length in such sort as the things that we have but lightly touched, may be laid forth at large according to the process of the history. It is said, that There was a man in the land of Hus, named job, a sound and upright man, and fearing God, and withdrawing himself from evil. We know not, neither can we guess in what time job lived: saving that a man may perceive he was of great antiquity: howbeit that some of the jews have been of opinion, that Moses was the author of this book: and that he did set it as a looking glass before the people, to the intent that the children of Abraham (of whose race he himself came) might know that God had showed favour to others that were not of the same line, and thereupon be ashamed if they themselves walked not purely in the fear of God, seeing that this man (which had not the mark of God's covenant, nor was circumcised, but was a Panim) had behaved himself so well. But forasmuch as this is not certain: we must leave it in suspense. Nevertheless let us take that which is out of all doubt: that is to wit, that the holy ghost hath indited this book, to the end that the jews should know how God hath had people too serve him, albeit that they have not been separated out from the rest of the world: and that although they had not the sign of circumcision, yet notwithstanding they walked in all pureness of conversation. By the knowledge whereof, the jews have had occasion to be so much the more diligent to keep the law of God: and sith he had vouchsafed them such favour and prerogative, as to gather them out from among all other strange nations, they aught to dedicated themselves wholly unto him. Also a man may perceive by the book of Ezechiel, that the name of job was renowned among the people of Israel, for in his xiiij chap. we see it is said, that if No, job, & Daniel were among the people that should perish, they should save no more men's lives but their own, & all the rest of the people should be destroyed. See how the Prophet speaketh of these three men, as of such as were known and renowned among the jews, as I have touched already. And thereby we see what the intent of the holy ghost is: namely that the jews should have a mirror and pattern whereby to know how they aught to keep the doctrine of salvation that was given unto them, seeing that this man which was of a strange nation, had so kept himself in such purity. And that is the chief thing that we have to remember concerning the name that is set down here, when he saith that he was of the land of Hus. True it is, that some men do place this land far eastward. Nevertheless in the fourth chapter of the Lamentations of jeremy, the same word Hus is put for a part of Edom. We know that the Edomites are descended of Esau: and true it is that they also had circumcision. Howbeit forasmuch as they were strayed away from God's church, they had it no more as the sign of his covenant. Therefore if we take job to have been of this land of Hus, then was he an Edomite, that is to say, of the line of Esau. And we know how the Prophet saith, that although Esau and jacob were natural brethren, borne both at one burden: yet God of his mere goodness choze jacob, rejecting Esau, and cursing him with all his whole lineage. Lo how the Prophet in speaking to magnify God's mercy towards the jews, telleth them that he chose them not for any worthiness that was in their persons, considering that he had rejected jacob's eldest brother, to whom the birthrith belonged, and had chosen him that was the younger & inferior. So then, although that this man was borne of Esau's line: yet notwithstanding we see how sound he lived, & how he served god not only by upright conversation & equity among men: but also in pure religion, which he defiled not with the idolatries and superstitions of the infidels. As touching the name of job, some interpret it to signify weeping or wailing. And other some take it for an utter enemy, not such a one as he hateth, but such a one as is as it were a white for men to shoot at. There is no cause why we should doubt whether this man (whose country is so marked out, & whose name is expressed) were or not, or lived or not, or whether the things that are written here, did come to pass or no: so as we should think it to be but a tale contrived, as if a man should under a counterfeit name set out some thing unto us that was never done. For I have already alleged the record of Ezechiell, and also of Saint james, who showed right well that there was a job in deed. And further, seeing that the story itself declareth it, we can not in any wise deface the thing which the holy Ghost meant to utter so precisely. As for the residue, we have too mark, that in that time, although the world were fallen away from the true serving of God, and from pure Religion: yet notwithstanding there was still far more soundness by a great deal, than there is at this day, specially in the papacy. And in deed we see, that in Abraham's time Melchisedech had God's Church and sacrifices which were without any defilement. And so albeit that the more part of the world was wrapped in manifold errors, and false and wicked imaginations: yet notwithstanding, God had reserved some little seed to himself, and he had always some that were hold still under the pure truth, yea and which waited continually when God should establish his Church, and choose out one people, (that is to wit the offspring of Abraham) to the end they might know that they were picked out from the rest of the whole world. But very true it is, that job lived after this time, howbeit that the Church of God was not then so well established as it was afterward. For we know that while the children of Israel lived in Egypt, it was like that all should have come to nought. And specially we see to what an afterdeale they were come in the end when Pharaoh commanded that their menchildren should be killed: and in the wilderness where it seemed that god had rejected them. When they were come into the country of Canaan, they had great battles against their enemies, and specially the service of God and his tabernacle were not yet there so well appointed as was requisite. God therefore having not yet settled an apparent state of the church, would there should always remain some small seeds of it among the Paynims, to the intent he might be worshipped: & that was also to convince those that are turned aside out of the right way like Paynims: for job alone was enough to condemn a whole country. No also condemned the whole world (as the scripture saith) because he held himself always in pureness, and walked as before God, at such time as every man had forgotten him, and all men were gone astray in their own superstitions. Hear than is No judge of the whole world, to condemn the unbelievers and rebels. As much is to be said of job, who hath condemned all the people of that country: in that he hath served God purely, and the residue were full of idolatry, shameful deeds, & many errors. And this came to pass, because they held scorn to know the true and living god, and how and after what sort it was his will to be honoured. So great regard hath God always had (as I have said) too make the wicked and the unbelievers always unexcusable. And for this cause it was his will, that there should always be some men that should follow the things that he had showed to the ancient fathers. Such a one was job, as the scripture telleth us, & as this present story showeth full well, who served God purely, and lived uprightly among men. It is said, that He was a sound man. This word Sound in the scripture is taken for a plainness, when there is no point of saying, counterfeiting, or hypocrisy in a man, but that he showeth himself the same outwardly that he is inwardly, & specially when he hath no starting holes to shifted himself from God, but layeth open his heart, and all his thoughts and affections, so as he desireth nothing but to consecrated and dedicated himself wholly unto God. The said word hath also been translated perfect, as well by the greeks as by the Latins. But for as much as the word perfect, hath afterward been misconstrued: it is much better for us to use the word Sound. For many ignorant persons not knowing how the said perfection is too be taken, have thought thus: Behold here a man that is called perfect, and therefore it followeth, that it is possible for us to have perfection in ourselves, even during the time that we walk in this present life. But they deface the grace of God, whereof we have need continually. For even they that have lived most uprightly, must have recourse to God's mercy: and except their sins be forgiven them, and that God uphold them, they must needs all perish. So then, although that they which have used the word perfect, have meant well: yet notwithstanding for as much as there have been some that have wrested it too a contrary sense, (as I have said) let us keep still the word Sound. Then look upon job, who is called Sound. And how so? It is because there was no hypocrisy nor dissimulation, nor any doubleness of heart in him. For when the scripture meaneth to set down the vice, that is contrary too this virtue of Soundness: it saith heart and heart, meaning thereby a double heart. Let us mark then, that first of all this title is attributed unto job, to show that he had a pure & simple mind, that he bore not two faces in one hood, nor served God by halves, but laboured to give himself wholly unto him. True it is that as now we can not be so sound as to attain to the mark as were too be wished. For as touching those that follow the right way, although they go on forward limping: yet are they so lame, that they drag their legs and their wings after them. The case than standeth so with us, so long as we be wrapped in this mortal body, that until such time as God have quit● discharged us of all the miseries whereunto we be subject: there shall never be any perfect soundness in us, as I have said afore. But yet for all that, it behoveth us nevertheless to come to the said plainness, and too give over all counterfaytnesse and leasing. And further, let us note, that the true holiness beginneth within us, in somuch that if we show all the fairest countenances in the world before men, and that our life be so well guided that every man shall commend us: yet if we have not this plainness and soundness before God, all is right naught. For it behoveth that the fountain be first pure, and afterward that the streams that run out of it be pure also. Otherwise the water may well be clear: and yet nevertheless be bitter, or else have some other filthy corruption in it. Therefore it behoveth us to begin always with this text, That God will be served in spirit, and in truth: for he is a spirit, and he regardeth the truth of the heart, as it is said in the fifth of Hieremie. Then aught we to learn first and foremost, to frame our hearts to the obeying of God. For after that job hath been reported to have been sound, it is also said of him that He was upright. This uprightness is meant of the life that he led, which is as it were the fruit of the said root which the holy ghost had planted afore. job then had an upright and sound heart. For his life was simple, that is to say, he walked and lived among his neighbours, without hurting of any person, without doing any wrong or trouble to any body, without setting of his mind to any guile or naughtiness, and without seeking his own profit by the hindrance of other folks. We see now what this uprightness importeth, which is added in this place. And hereby we be admonished, to have an agreableness between our heart and our outward senses. True it is (as I have said afore) that we may well withhold ourselves from yldoing, & that we may well have a fair show before men: but that shall be nothing, if there be any hypocrisy or covert dissimulation before god, when it cometh to the root that is within the heart. What must we do then? We must begin at the foresaid point, as I have told you afore: and then to have perfect soundness, it behoveth that our eyes, our hands, our feet, our arms, & our legs be answering thereunto: so as in our whole life we may show that our will is to serve God, and how that it is not in vain that we pretend a meaning to keep the same soundness within. And here ye may see why Saint Paul also exhorteth the galatians too walk after the spirit, if they live after the spirit: as if he should say. Verily it behoveth that the spirit of God devil in us and govern us. For it is to no purpose to have a gay life that pleaseth men, and is had in great estimation, unless we be renewed by the grace of God. But what? It behoveth us to walk: that is to say, it behoveth us to show in effect, & by our work, how the spirit of god reigneth in our minds. For if our hands be stained with robbery, with cruelty, or with other annoyances: if the eyes be carried with lewd & unchaste looks, with coveting other men's goods, with pride, or with vanity: or if the feet (as the scripture saith) be swift to do evil: thereby we well declare, that our heart is full of naughtiness & corruption. For it is neither the feet nor the hands, nor the eyes that guide themselves: the guiding of them cometh of the mind & of the heart. Wherefore let us endeavour to have the said agreableness which the Scripture showeth us, when it saith, that job having this soundness & plain meaning, did also live uprightly, that is to say was conversant among his neighbours without any annoying of them, & without seeking of his own peculiar profit, & kept an even hand with all the world. Also ye see the reason why God proveth whether we serve him faithfully or no: It is not for that he hath need of our service, or of any thing that we can do: But because that when we deal well with our neighbours, so as we keep our faithfulness toward all men, according as nature itself teacheth us: in so doing we yield assurance that we fear God. We see many which bear the face of very zealous Christians, so long as it is but to dispute, and to hold long talk, and to bear men in hand that they study to serve God, & to honour him: and yet for all that, as soon as they have to do with their neighbours, a man shall perceive what they have in their hearts. For they seek their own advantage, & make no conscience to rake to themselves, and to beguile folk when they have them in their danger, by what means soever it be. Now then there is no doubt, but that those which seek their own advantage and profit, are hypocrites, and that their heart is corrupt: & how earnest christians soever they seem outwardly, god bewrayeth that they have nothing but dung and poison in their hearts: And why so? For look where soundness is, there must needs be uprightness also: That is to say, If the affection be pure within, then will it follow, that when we have to deal with men, we shall procure the welfare of every man, in such wise as we shall not be given to ourselves & to our private commodity, but shall have that indifferency which jesus Christ avoucheth to be the rule of life, and the whole sum of the law & the prophets: namely that we do not that thing to any other man, which we would not have done to ourselves. So then, we perceive that by this commendation of job many men are condemned, for as much as the holy Ghost declareth, that this man had not only a soundness before god, but also an uprightness and plain dealing among men. This plain dealing which he speaketh of, shall serve to give sentence of damnation upon all such as are full of maliciousness, and upon all such as pass not to snatch and rake to themselves the goods of other men, or which pass not to spoil other men of their livings. This sort of men are condemned by this present text. For it followeth, that He feared God, yea, that he was a man which feared God, and withdrew himself from evil. Now seeing that job had had the praise of keeping right and equity among men: it behoved him also to walk before god: for without that, the rest is nothing worth. True it is (as I have said afore) that we can not live with our neighbours to do harm to none, and to do good to all: unless we have an eye unto god. For as for them that follow their own nature, albeit that they be endued with goodly virtues, (for so will it seem) yet are they overtaken with self love, & it is nothing else but vayngloriousnes, or some other such respect which thrusteth them forward: in so much that all the show of virtue which appeared in them is marred thereby. But although we can not have the said uprightness without the fearing of God yet notwithstanding, the serving of God, & the regarding of our neighbours are two several things, in likewise as god hath distinguished them in his law, at such time as it pleased him to have them written out in the two tables. Then let us bear in mind, that like as heretofore under the word uprightness, the holy Ghost meant to show after what manner job lived among men: so also when he saith that job feared God, he meaneth to set out the religion that was in him. And hereby we be warned, that if we will frame our life aright, we must first have an eye unto god, & then to our neibors. I say we must have an eye unto god, to give ourselves over unto him, & to yield him his due honour: and we must have an eye to our neighbours, to discharge ourselves of our duty towards them, according to that we be commanded to help them, and to live in equity & uprightness: & finally (forasmuch as god hath knit us each to other) that every man study to employ his whole ability to the common commodity of al. Thus ye see how the case standeth with us in having of an eye both to God & men, for the well ordering of our life: for he that looketh on himself, is sure that he hath nothing but vanity in him. For if a man were able to order his life in such wise, as he might seem faultless to the world; & yet notwithstanding, god disliked him: what shall he gain by his overlaboring of himself to walk in such wise as all men might magnify him? As to godward he is nothing else but uncleanness: & needs must this sentence which is written in S. Luke be verified, namely that the thing which is most high & excellent before men, is abominable before God. Then let us bear in mind, that we can never order our life as we aught to do, except we have our eyes fastened upon God & our neighbour. Upon God? and wherefore? To the end we may know, that we be created to his glory, to serve him and to worship him. For although he have no need of us as our neighbours have, nor is either the better or the worse for our service: yet is it his will to have reasonable creatures which should know him, and in knowing him, yield him that which belongeth unto him. Furthermore, whereas he speaketh of the fear of God: we have to understand, that it is not a slavish fear (as men term it:) but it is so termed in respect of the honour which we own him, for that he is our father and master: Do we fear God? Then is it certain that we desire nothing but to honour him and to be wholly his. Do we know him? That must be in such wise as he hath uttered himself▪ that is to wit, that he is our maker, our maintainer, and one that hath showed such fatherly goodness towards us, that we of duty aught to be as children towards him, if we will not be utterly unthankful. Also it behoveth us to acknowledge his dominion and superiority over us, to the end that every of us yielding him his due honour, may learn to please him in all respects. Thus you see, how that under this fearing of God, here is comprehended all religion: that is to wit, all the service & honour which the creatures own unto their God. And surely it was a right excellent virtue in job to fear God after that manner, considering how the whole world was turned aside from the right way. When we hear this, we perceive that although we live among the veriest naugtypackes in the whole world, we shall be utterly unexcusable, if we be not given to the serving of God as we aught to be: And this is well to be marked, because many men are of opinion, that when they are among the thorns, God will hold them acquit and excused: and that if afterward they corrupt themselves, (or as the Proverb saith) hold with the Hare, and hunt with the Hound, (which is all one) God will pardon them. But contrariwise look upon job, who is called a man that feared God. In what country? It was not in jewry, it was not in the City of Jerusalem, it was not in the Temple: but it was in a defiled place, in the mids of such as were utterly perverted. Albeit then that he were among such people, yet had he such stay of himself, and lived in such wise, that he walked purely among his neighbours, notwithstanding that at that time all was full of cruelty, of outrage, of robbery, and of such other like enormities in that place. Whereupon we have to consider, that it shall turn so much too our greater shame, if we on our behalf have not a care to keep ourselves pure in the service of God, and of our neighbours, seeing he giveth us such occasion as we have, that is to wit, that God's word is continually preached unto us, that we be exhorted unto it, and that he reformeth us when we have done amiss. It standeth us on hand then to give ear to that which is showed us here. And therefore in conclusion let us mark that which is added here in the text: namely that he withdrew himself from evil. For we see that the cause why job overcame all lets and encounters that might hinder him from the serving of God, and from living uprightly among men, was for that he had a stay of himself: for he knew right well, that if he had taken liberty to do like other men, he should have been given to all vices, so as he should have been the enemy of God. job then walked not so in the fear of God and in such plain dealing and soundness, without great store of encounters, or without the Devils heaving at him to overthrow him and to cast him into the filthiness of the whole world: but be withdrew himself from evil, that is to say, he withhild himself. What must we do then? Although we be in the Church of God, yet we see great abundance of evils, and (howsoever it happeneth) there shall never be such plainness and pureness, but we shallbe mingled with store of skorners & unthrifts which are firebronds of hell and deadly plagues to infect all men. Therefore it behoveth us to be very ware, seeing there are so many stumblingblocks and so great looseness, whereby to train us forthwith unto unthriftiness. What remedy then? Let us withdraw ourselves from evil: that is to say, let us fight against such assaults after the example of job: and when we see abundance of vices and corruptions reign in the world, albeit that we be fain to be intermeddled with them, yet let us not be defiled with them, nor say as commonly men are wont, namely that we must needs do as other men do: but rather let us take counsel by Job's example to withdraw ourselves from evil, and to retire in such sort, as Satan may not be able to make us to yield for all the temptations that he shall cast before us: but that we may suffer God to cleanse us from all our filthiness and infection (according as he hath promised us in the name of jesus Christ,) until he have pulled us quite out of the soil and uncleanness of this world, to match us with his Angels, and to make us partakers of that endless felicity, for the which we must labour here continually.  
Therefore let us present ourselves before the face of our good God, with acknowledgement of our sins, praying him to give us such feeling, that in acknowledging our own poorness, we may always have recourse to the remedy that he giveth us: which is, that he pardoning all our offences, will so govern us by his holy spirit, that although Satan be named the prince of the world, & have such scope among men, that the more part of them are so perverted as we see: yet notwithstanding we may not be harried away with them: but rather that our good God will hold us back under his obeisance, and that we may know the thing whereunto we be called, so as we may follow it, and maintain the brotherliness which he hath ordeynned among us, so linking ourselves one with another, as we may desire nothing, but to procure the welfare of our neighbours, to the end we may be settled more and more in his grace which he hath granted us by our Lord jesus Christ, until he make us to receive the fruit of it in his heavenly glory: and that it may please him etc.   

The second Sermon upon the first Chapter.  
2. And he had seven sons borne unto him, and three daughters.  
3. And he had a great substance of cattle: to wit, seven thousand Sheep, three thousand camels, five hundred yoke of Oxen, five hundred she Asses, and a great household, in somuch that he surmounted all them of the East.  
4. And his sons went and made feasts at their houses, every man his day, and they called their three Sisters also to eat and drink with them.  
5. When they had made an end of their feasting, job sent for his children and sanctified them: and rising up betimes in the morning, offered sacrifices according to the number of them: for he said, It may be that my children have sinned, and have not blessed the Lord in their hearts. And thus did job every day.  
YEsterday we heard the praises which the holy Ghost gave unto job, not so much for himself as for our instruction, to the end we should know how we aught to rule our life: namely that we walk in singleness of heart, so as there be no piece of counterfaitenesse in us, and that therewithal our works also may yield witness of the same singleness. And moreover, that we fear God, knowing how it is he to whom we must refer our whole life, and that his honour is the thing that we must give ourselves unto. And further, that for as much as we be continually beset with many stumbling blocks, and the Devil practiseth to thrust us out of the right way: we should stand upon our guard to withdraw ourselves from evil, and too recover ourselves unto God, until such time as we be quite dispatched from all the defilements of the world by death. And now it ensueth in the text, That job was an exceeding rich man: and a great part of his possessions is specially recited to us here. It is no small thing to have Seven thousand head of small cattle, five hundred yoke of Oxen, as many she Asses, and as many Camels. Lo here a great substance for one man. And therefore it is said, He surmounted all them of the East. But anon we shall see wherefore this is rehearsed unto us. For his patience was so much the more praiseworthy, for that he being bereft of so great goods, and brought to extreme poverty, did notwithstanding continued quiet, as if he had lost little or nothing. See then how God hath so much the better tried him. But herewithal we have to consider, what a virtuous mind was in job, seeing his riches had not blinded him with pride, nor caused him to set too much by the world, or to discharge himself of the serving of God, as we commonly see that many men by reason of their great riches, become so lofty, that it is unpossible to tame them, abusing their credit too the oppressing of poor folk: and besides that they be full of cruelty, they be also stately and full of pomp: So that riches are accompanied with many inconveniences. Therefore it is not in vain that it is told us here, that job being so rich, had nevertheless always persisted in the serving of God, and held himself in the said singleness whereof mention is made here. For by his example the rich men of this world are warned of their duty, which is, to take good heed that when God hath put abundance into their hands, they be not entangled by them, according also as the Psalm exhorteth them. And further (according as Saint Paul speaketh to Timothy) that they be not puffed up with pride, nor put their trust in the transitory things of this world, wherein there is no certainty: for he that is rich to day, may become poor by too morrow, whensoever it pleaseth God. So then, seeing that the goods of this world are tickle, and that we may soon be bereft of them: rich men (saith Saint Paul) aught too take good heed, that they rest not themselves upon them, nor make an idol of them, as though they were sure too possess them, and enjoy them ever, but must be ready to yield them up. And to be short (according as it is said in another text) such as have fields and vineyards, meadows and corn ground, money and wares, must have a care to use them in such sort, as if they had none at all, so as they may be poor in heart. Thus than we see what we have to note upon this sentence. For lest any man might allege, that it is very hard too behave himself so purely in the mids of so great riches, considering how Christ himself calleth them thorns: therefore the example of job shall condemn all such as keep not themselves undefiled, how hardly soever it be to be done. It is very certain, that a rich man shall have more ado to walk in the fear of God, than shall a poor man. And true it is also, that poverty of itself bringeth store of temptations. For when a man is in necessity, he falleth to thinking in himself, what shall become of me? and the devil thrusteth him forward to distrust. Hereupon he shall be induced to murmur against God, according as we see that many fall into a rage, and it seemeth to them that God doth them wrong, and they wots not on which side to turn themselves: whereupon they conclude thus: Sigh I can not get my living by my labour without doing other men wrong: I must take an other way to the wood. hereupon they take leave to rob and reave, and they do many shrewd turns, harms, and damages to their neighbours. Behold (I pray you) the temptations which poverty bringeth. But if a man make comparison between it and riches: it is certain that the richer sort have far greater assaults, forasmuch as Satan is ever at their elbow, to blindfold their eyes, to the end they should overshoot themselves, and forgetting their state, lift up themselves against God, tie themselves wholly to the world, make a mock of the heavenly life, bear themselves in hand that nothing can hurt them, abuse their credit in sundry wise, have regard of nothing, be loath to bear any yoke, be unwilling too yield to any reason, and think all other men too base to be in their company, in so much that if it were possible for them, they would pluck away the light of the Sun from the poor, so that finally they bear themselves in hand, that they deserve of good right to be shoaled out, & to be set aside, as it were on a row by themselves. We see now the corruptions and other infinite miseries that riches bring: and yet there is no excuse for them that be rich. Wherefore? For here shall job be made their judge afore god, forasmuch as he was not corrupted nor perverted by the great abundance & quantity of goods that he had, but always served God in singleness of heart. But if the rich men be made unexcusable: let the poorer sort also look well to themselves. For I have told you already: that it is easier for a man too walk simply, to whom God hath not given so great abundance, than for such as have a great range. The case is like as if a man were in some little boat and in some small river. It is like enough that he might be tossed, and it is like enough that he might rush against some stub, or against some bank of the river: but he is not in such danger, as he that is in a ship on the mids of the sea, where the waves and storms are far more violent. Even so (say I) stands the case between the poor and the rich. For surely so long as we be in this world, we row upon the water, where we may be tossed with tempests, and rush against some thing, and evermore be in danger. Thus are the poor as it were on a little river: but the rich are as it were on the mids of the sea, so as they hardly can scape sinking in some whirlpool or other. Now than if there be no excuse for the rich sort: what shall become of those to whom God giveth the mean too hold themselves in simplicity? We see therefore that here is a general lesson to serve for all men, aswell great as small, and that it behoveth each man to benefit himself by the example that is set here before our eyes. But yet herewithal the virtue of job is right commendable: for we hear the judgement of our Lord jesus Christ, how it is right hard for a rich man to enter into the kingdom of heaven. Not for that riches do of themselves hinder us from serving God as I have said: but it happeneth through our naughtiness and corruption, that where as it becometh us to take occasion to be drawn unto God by the benefits which he bestoweth upon us, we be the further drawn back from him. Wherefore we see that job was a man of wonderful virtue: seeing that in the midst of such riches, he had not his eyes blindfolded to conceive any pride in his heart, so as he should tread other folks under his feet, or forget God, or become a dissolute, vain, and pompous person: but hold on his race which he had begun. Lo here the virtue that was commendable in him. And this is done, to the end that if we can not attain to be full equal with him, yet every one of us should look to himself, and go on forward to the mark that is set afore him. Furthermore we see also, that riches of themselves, are not to be condemned, as some fantastical persons surmise, who hold opinion, that a rich man can not be a Christian. For let them find me any of the poor that may be compared to job in this virtue, and then let them condemn riches. But when a man shall have sought throughout all the poor men in the world: hardly shall he find one that shall come any thing near this man. Seeing then that the case is so, let us mark that riches of themselves and of their own nature are not to be condemned, and specially that it is a great blasphemy against God, if a man found such fault with riches, that he thinketh the party which possesseth them, to be utterly marred. For from whence come riches but from God? Therefore when a man condemneth them, he setteth himself against God. And further, it behoveth us too mark, that God must needs work far more marvelously in a rich man than in a poor man, as I have said afore. For I have already showed the difficulty that a man hath to maintain himself in simplicity and uprightness, when he hath abundance of goods. Then had God need to utter a singular force of his holy Spirit to preserve rich men from corrupting of themselves. But if a man despise such a grace of God, doth he not lift up himself against God? Hereby than we be warned, not to condemn riches in themselves, like also as we see how our Lord jesus Christ hath showed us, by matching the poor and the rich together in the kingdom of heaven, when he speaketh of Lazarus in saint Luke. He sayeth there, that the Angels carried Lazarus: For albeit that he was an outcast among men, & a poor creature of whom no account was made, in somuch that he was forsaken of all men: yet nevertheless behold how the Angels carry his soul into Abraham's bosom. And what was this Abraham? A man rich both in cattle and in money, and in household, and in all other things saving houses and lands, for those were not lawful for him to have, because it behoved him to tarry God's leisure, till he gave him the land of Canaan to inherit. True it is, that he purchased a burying place, but he had not any inheritance, notwithstanding that his movables were very great. Therefore when we see the soul of Lazarus carried by Angels into the bosom of Abraham, who is the father of the faithful: we perceive that God of his infinite grace and goodness calleth both rich and poor to salvation. And unto this purpose maketh that also which S. Paul saith: namely that God will have all men to be saved. For he speaketh of kings and princes, who of ordinary do missebehave themselves in their greatness, and can not found in their hearts to stoop unto God: yea it seemeth to themselves that they be no mortal men: and yet God picketh out some of them to himself, & will not have all to be lost and to perish. Thus ye see what we have to mark. Yet for all this, the rich men must not flatter themselves, but rather know how they stand as it were upon ye, where they may soon slide, and that they be as it were among thorns, so as it behoveth them to look diligently to themselves for being pricked. Lo how each one of us aught to be touched with carefulness to commend ourselves unto God, that we may walk according to his william. And upon this saying, That job had seven sons, and three daughters, I note how it doth us too wit, that God had sent his blessing upon him, to make him prospero by all means. And (as I have touched heretofore) we shall hereafter better see the cause why all this is expressed, and the intent of the holy Ghost: that is to wit, that it was an incomparable virtue in job, to bear patiently Gods taking away of all the things which he had put into his hand. And it is very well declared also, how his children behaved themselves, and how he himself also on his part governed them in the fear of God. And this is done to the end that we should understand, that when God afflicteth us, he showeth by effect, that he can dispose of his creatures at his own pleasure, and that although we be at our wit's end, and see not the reason why God handleth men so roughly: yet it becometh us to cast down our eyes, and to confess that he is righteous, and to wait his leisure, until he discover unto us the cause why he disposeth things so. But now let us proceed with that which is rehearsed to us here. It is said, That Job's children feasted one another day by day, every one in his turn, and that they called their sisters to bear them company. True it is, that nature may well stir up brethren to love one an other: but yet are men become so evil, as there be very few that consider what brotherhood importeth. For the proof hereof we shall see many brethren that agreed like cats and dogs. They be brethren, and yet for all that, they cease not to spite and malice one another, as if one of them would eat an other. We see then by such (according as men grow out of kind into cruelty) that brethren are not acquainted with concord and lovingness: & although it be not so with all of them: yet is every man so addicted to himself, as there be very few that love one an other in such wise as God teacheth. Thus doth the holy Ghost set a looking glass before our eyes, to make us to behold the good agreement & love that was among Job's children, and specially how they exercised themselves continually therein, to the end they would not give any occasion of evil mistrust one to an other. For the feasts that they made, were to none other end, but to yield record of their brotherlynesse and agreement. And see how it is said precisely, that they went to seek their sisters, to the intent that their friendship might utter itself in all points. Behold here a great virtue. Albeit a man may perceive that job feared not that there was any fault in the thing that was ordained for a good purpose, and to a good end: yet nevertheless we see how he thought in himself even then that God might be offended in it. Surely this is a very notable example. And out of all doubt, good agreement and friendship among men, and specially among brethren, is as pleasant a thing unto God as any can be. We hear how it is said in the Psalm: It is a joyful thing when brethren agreed in one: It is like the dew that falleth down to give foyzon and nourishment to the ground, and like the oil that dropped down from Aaron's beard, so as the scent of it was shed out over all his raiment. Lo what two similitudes here be to show how God loveth peace and amity among men, and above all things among brethren. They do us to understand, that when men embrace one an other with hearty love, it is all one as when the fields and herbs receive nourishment by the dew of heaven: and also that it is a thing that yieldeth a very sweet savour afore God, as a good and acceptable Sacrifice unto him, even like the sent of the holy oil that was poured upon Aaron's head. neverthelater: this is spoken of such as embrace one an other after a godly manner. For it may well be, that wicked men shall bear an affection of love one towards an other, and they may peradventure link themselves together to accomplish their appointments: but all this is nought: friendship must come from god, and go to God. And mark here how the name of brotherhood is set down, to the end we should be taught to lift up our eyes unto God, and to look unto him as oft as there is any question of loving one an other. Furthermore we see here, that the best things in the world may eftsoons be corrupted by the naughtiness of men: And hereby we see also what our nature is, ever since Adam sinned: that is to say, that ever since he overshot himself: hitherto good hath been turned into evil, notwithstanding that our intent or meaning be good. As for example: When a husband loveth his wife, or when a father loveth his children, they be good, holy, and commendable things: and yet nevertheless there is not a man to be found in the whole world that loveth his wife in such measure, as nothing may be found fault with in his love, or that loveth his children with so pure and hearty love: but that there shall always be some medley of corruption. And why so? For seeing that God hath ordained, that the man shall love his wife, and that it is precisely said, Love your wives as your own bodies: shall their so doing be imputed to them for a fault? Can the good be turned into evil? Doubtless that cometh of our cursed nature: like as one grain of salt, or one drop of vinegar faileth not to mar a great deal of wine: Even so is it with men, for holding themselves in measure, they have not their affections so well ruled, as there may no fault be found in them, or not to be condemned in many respects. Then is it no strange case, that job thought in himself, that his children might have offended God in the thing that of itself was good and commendable. Not for that he condemned the feasting of brethren together, specially sith their making of good cheer one with another, was to maintain themselves in mutual amity. That was not the thing that job found fault with: But for as much as he was thoroughly acquainted with man's infirmity: he knew it was very hard to keep measure, so as no vice should be intermeddled with it by the way. And therefore he took good heed to himself, and sanctified his children But yet nevertheless we have further to note, that job had well marked and borne away the thing, which experience showeth unto us: namely that in all feasts and banquets there is some disorder, wherethrough God is not so well honoured as he aught to be. First of all, in such meetings there will be always some superfluity of meats, and they that come thither, do for company sake eat and drink more than their ordinary. And hardly could a man think of the excess that is there: in so much that even the holiest men that fear God best, are overseen there. True it is that they play not the gluttons in stuffing of the paunch, nor in cramming themselves like swine, and much less will they be so drunken as to be out of their wits like beasts: no not so: but so much may be done, as they may somewhat pass measure. And how so? for we see that a man overshootes himself in that case ere he be ware. So then we see that some inconvenience happeneth in feasts, notwithstanding that they be made for a good cause, and that the intent as well of him that biddeth his friends, as of those that come to keep him company, be good. For hardly can it be escaped, but that there shall be some fault, whereof the very doer himself shall not be privy. And furthermore, when a man is there, what a deal of vain and fond talk shall he have to hold him withal? Where a man aught to eat as in the presence of God, and to be merry as it were with the Angels: there shall be store of vanities, which shall carry men in such wise, as many of them (yea even of the good men themselves) shall think that they make no good cheer, except they disguise themselves I can not tell how: There are yet many other evil inconveniences, whereby we see that God is offended divers ways, according as men find in themselves afterward. So then, let us mark well, that job did not without cause mistrust and doubt lest his children had sinned against God, seeing they made feasts in such wise, notwithstanding that they were of the faithful sort, as I have said afore. Now if it so be, that where feasts and banquets are best ruled, yet there is some fault that God misliketh: how is it with them that drive God out of their company, & from their table, as men are commonly wont to do? For if we shall speak of feasting: whereat do men begin? At calling upon the name of God? Nay, that would be thought too sad a matter. Therefore the name of God must be buried. Hath a man well sufficed his appetite? then is it no time to say grace. For it behoveth them to remember the good cheer that they have made, that is to say, that they be swine. For if a man make mention of God, it will be thought, that all the pleasure which they have taken in their feasting, is turned into sorrow. And afterward all must run riot, in such sort as there shall be no talk, but of ribawdrie and wantonness, or rather of treachery and malice, so as there shall be none other news, but of backbiting their neighbour, and of practising devices against this man and that man. See what banqueting breedeth. Now then sith that men are so inclined to vice, it is not possible but there must be some fault, notwithstanding that they give not themselves the bridle in all points. I pray you then, must it not needs be as it were a gulf of hell, where they meet together to make compacts of wickedness and treason? Therefore let us mark well this sentence, to the end that sith we know men to be so much inclined to vices, that they mar the thing that is good, and turn it into evil: we may take the more heed to ourselves, that when we eat and drink one with an other, we confess ourselves always sinners, for offending God thereby. True it is in deed, that we must not be scrupulous and superstitious, as some be which eat not a bit of bread with quietness of conscience: If a man tell them, that they aught to advise themselves what they do: thereupon they conclude that men can neither eat nor drink without offending of God. And when they are once come to such scrupulousness, as to think that they sin in all things that they do: they fall to concluding: Well, then let us set all at random: I say, there are such as these to be found. But this is not as we aught to do, this is not as the Scripture leadeth us. Therefore let us wake and keep sure watch, that we be not taken unwares. When we be set at the table to drink and to eat, let us pray unto God, beseeching him of his gracious goodness, to keep us in such sobriety, that being nourished by his gifts, we may be the better disposed to serve him: so as our meats may not serve to overcharge us, but to sustain us, and to give us strength, that we may be the better able to occupy ourselves in the service of our God. And that he will grant us the grace so to pass through these corruptible things, as we may always labour for the heavenly life, whereunto he calleth us by his word. For God maintaineth us not in this world to live for a day, or for ten, or for fifty years: but to the intent we should come to the said heavenly glory. Let us then consider how we aught to behave ourselves: and when we be at the table, let us feed for our repast in such wise, as if God himself dieted us. And although we be in this world taking our nourishment of the food that we know: let us look up unto God, who showeth himself a father towards us, and hath witnessed unto us that we be his children, in so much as he hath a care of these our poor bodies here, and will have his love extend even unto them, notwithstanding that they be but rottenness. Therefore when we see that God doth so nourish and sustain us, we may be the merrier and the better assured of his goodness and fatherly love towards us. And hereby we see why S. Paul sayeth, that whither we drink or whither we eat, we must do it altogether in the name of God. There are many which suppose that there should be no thinking upon God when men come to eating and drinking: whereas in very deed we should therefore think so much the more of God. Seeing that God giveth such virtue unto bread by his word, that we be sustained by it, will he not have us to acknowledge his presence, and how he hath his hand stretched out over us? So than it is rather a cause that we should think the more upon God. For we see that our eating and drinking are sanctified by yielding all honour to his name. And therefore when it cometh to saying of grace, let us acknowledge that some fault may have escaped us: and then will God surely forgive us all our misdoing, if so be that we repair unto him. Thus you see the cause why it is said here precisely, that when Job's children had made an end of feasting each other by turns, job commanded them to sanctify themselves, and afterward offered a solemn sacrifice for each one of them, saying: It may be that my children have sinned, and that they have not blessed God. But we will speak of this whole matter in the end. We see then that job was none of that sort, which after they have made niceness for a while, do finally conclude to set all at random. But he goeth to the remedy: that is to say, that God will bear with us in our infirmities. Albeit (sayeth he) that my children have not done their duty in all points: yet am I sure that God will have pity both upon them and upon me. And therefore let us ask him forgiveness. But yet for all this, job forbade not his children to use their accustomed feasting: And wherefore? for the thing of itself was good, as I have said afore. If job had said, I see here a lewd matter: truly he had not made sacrifice: for that had been to abuse God's name, and to make it a cloak of evil. sacrifices were not ordained to maintain us in evil, nor that any man should food and flatter himself in his sins, so as he should say, I may do sacrifice and then God will be contented. job therefore sacrificed not to have it said that he mayneteyned an evil thing: but he knew that his children did well in giving such interteynement one to another, and that it was a commendable thing so to do. Forasmuch as he knew that, he meant not to find fault with the thing that was good, but sought for the remedy, that if any fault lay hid under it, it might please God to amend it: as if he should say, Of good reason aught we to crave pardon at God's hand, to the end he may supply our infirmity. We see then after what manner job proceedeth here, and also after what manner we must proceed. And furthermore let us mark, that job in commanding his children to sanctify themselves, hath showed the manner of the bringing up which he gave them in their childhood, that is to wit, to serve God If it had been simply said, that job had sanctified the Lord: a man might say, Very well, he was a good man for his own behalf, but he had no great regard of his children: he did enough for the discharging of himself to Godward, but he hath laid the bridle in the neck of the others. But contrarily it is said, that he commanded them to sanctify themselves: which thing it had been in vain and unavailable for him to do, had they not been taught long afore how they aught to walk in the fear of God. And although they were as then men-growen, and every of them had a house of his own, and kept a table by himself: Yet notwithstanding, job ceased not to keep them continually under some awe. Behold here a doctrine very profitable for us, which is, that parents must so guide their children, as God may be honoured of them all. And it behoveth us to mark this doctrine the better, forasmuch as we see it is so ill put in ure. For in these days they that have children, could well find in their hearts to have them taught: but hardly shall ye find one among a hundred, that is led with a zeal and affection to Godward. How are they led then? Every man mindeth his own profit. He may well say, I would fain have my son taught: but what? that if he be of a good wit, he may come forward, that he may make himself brave, that he may gather goods, that he may come to credit and honour. Lo here the respects that fathers have in their desire to have their children brought up. But where is there a man to be found so well advised or bend to such simplicity, as to say, It is enough for me that my child serve God, for I am sure that God will bliss him, and make him to prospero, and although he be poor to the worldward, it is enough for me that God is his father? And God also will tender such reward unto the fathers, as they have deserved. For they imagine that they have done very much for their children, when they have advanced them: and God suffereth their children to put out their eyes, and to be as hangmen to torment them. We see it to be so before our eyes: and yet they perceive not how it is God that chastyzeth them, and that justly. And therefore so much the more hehoveth it us to mark well the doctrine which the holy Ghost showeth us here under the example of job, that is to wit, that fathers and mothers should hold their children in such awe, as they may 'cause them to serve God. And specially this circumstance is not to be forgotten: namely, that although Job's children were grown to full years of discretion: yet nevertheless their father hold them always as it were under awe, warning them to ask forgiveness of God when they had offended him, and to purify themselves. But now adays as soon as children be ten years old, by and by they think themselves men: when notwithstanding it were meet to give them the rod fifteen years after that they wear the furniture of a man, and seem to themselves to be marvelous sellowes, for they be no better but silly offskooring: and as for to suffer any correction or any instruction, it is very strange with them: yea they would think they had great wrong and injury offered them. Contrariwise we see what is said here. But what? The fathers are worthy to have their children disobedidient and stubborn against them, Why so? For meet it is that he which will be honoured should be honourable: that is to wit, it is requisite that he should show cause why to be honoured. How then shall a father purchase himself authority towards his children, to be obeyed of them and to keep them in fear? Even by having such a gravity and staidness in himself, as his children aught to be ashamed to gainsay him or to stand against him in any thing. But if the fathers shake off the fear of God: how can it be that their children should obey thern, sith that they themselves yield not God the honour that belongeth unto him? Lo here the cause why children show themselves so loath to be corrected, and why they cannot be kept in awe: namely for that their fathers are disobedient unto God. And so it is, that both the fathers and the children are condemned here: the fathers for their negligence in not taking heed to bring up their children in the fear of God, and the children for not suffering themselves to be governed by their fathers. And here they have a goodly example: for it is spoken of such as may say, My father hath kept me in awe as long as I was young, and yet must I still be always under the rod? Job's children might have said so. But we see that although they be come to have households of their own: yet are they still under the governance of their father: for in the text it is not said that they gainsaid any thing that he commanded them, as it is reported of the children of Hely: but rather that they obeyed him to the end they might be partakers of the sacrifices which he offered for them. This that we hear then, is enough to condemn all these petty roisters which make such a bravery, and carry their crest so high. They know not what this awfulness in any wise meaneth: they are but offskooring, and yet nevertheless they will bear the countenance of men. But we see here how those that are of age and discretion to guide a household orderly, be hold still under the government and obedience of their fathers. Furthermore as concerning this word Sacrifice, it is meant according to the ordinary custom of the law, whereby (to the intent a man might be partaker of the sacrifices) it behoved him to be purisyed, that he might be duly disposed thereunto. And albeit that job was not of the country where the law of Moses was written, but rather (by all likelihood) was before Moses was borne: yet notwithstanding it hath always been a custom among the faithful, that when they should sacrifice unto God, they had some sign of cleansing, that is to wit, of purging themselves from the filthiness where with they had been embrewed and defiled. And this was not invented by man: we must not think all this to have been devised as a trifling toy by men: but it was Gods will it should be so. And wherefore? for his meaning was to put men in remembrance, that they are not worthy to approach unto him. When we come unto God, it behoveth us to acknowledge our own poorness, and to be ashamed of it, and to say: How dare I press before the majesty of my God? what favour shall I found there? God's will is to have this known in all ages: and now although we have not the said Ceremonic of clenzing ourselves: yet it behoveth us to have the meaning of it in us: that is to wit, that at all times, and as often as we come unto God to make our prayers and petitions unto him, we must acknowledge that we be unworthy, saving that we know the mean whereby he receiveth us, that is to wit, to clenze ourselves by believing in our Lord jesus Christ, knowing that he is the only washing whereby all our spots may be made clean. Will we then be acceptable unto God? It behoveth us to attain to it by the means of our Lord jesus Christ, shrouding us under the grace which he hath purchased us by his death and Pasion, as who is the full perfection and accomplishment of the things that have been given forth in old time in figures and shadows.  
Therefore let us cast ourselves flat before the face of our good God, with acknowledgement of our offences, beseeching him to make us know better what we have left undone: and that as long as we live in this corruptible world, we acknowledging ourselves to be wrapped in many sins, may resist the temptations of our flesh, and buckie ourselves to battle against all things that may turn us aside from the obeying of our God. And although we fail in diverse sorts, yet nevertheless let us pray that we may walk in such soundness afore him, as we may desire nothing but to dedicated ourselves wholly unto him and that it may please him to accept the service that we offer unto him in the name of our Lord jesus Christ, notwithstanding that it be unperfect, until such time as his glory shall shine fully in us. That it may please him to bestow this benefit and grace, not only upon us, but also upon all people and Nations of the Earth: etc.   

The third Sermon upon the first Chapter.  
This Sermon is yet still upon the text of the fifth verse, which is set down in the last Sermon afore, according also as it bathe partly been showed already.  
I Begun to tell you yesterday, what is meant by this saying, that job sanctified his children, or commanded them that every of them should sanctify himself. For under the Law and before the Law, when men offered sacrifices, it behoveth the offerers to be cleansed before hand: and that was to do them to wit, how we be not worthy to approach unto God, by reason of our uncleanness and filthiness. If we come unto God such as we be of ourselves: we deserve to be shaken off, and to be taken at his hand for stinking carrions. Therefore it standeth us in hand to make ourselves clean. And how may that be done? The men of old time had certain Ceremonies, according as it was needful that they should have such helps before the coming of our Lord jesus Christ, by reason of the rawness of the time. But now in these days we know, how we aught to have recourse to the precious blood of God's son, which was shed to wash us withal. Therefore if we mean to be received for clean before God: it behoveth us to repair to the blood of our Lord jesus Christ. And furthermore we must also sigh for our sins. For by this means are we to be cleansed: namely by acknowledging the evil that is in us, which by and by causeth a soriness and hatred of ourselves, for that we have been so unhappy as to displease God. And thus we see, why we have no more the figures that were before the coming of our Lord jesus Christ, and yet do keep still the truth and substance of them. What is to be done then at all times and as often as we call upon God? Every one of us must have an eye to his own poorness and uncleanness, and be displeased with himself for it, and therewithal also desire our Lord jesus Christ to wash us and make us clean with his blood, so that we may appear as if we were pure and clean, in the presence of God his father. And this is to be done, not only one day in a week, nor for some certain time: but continually all our life long: and we must bear in mind how saint Paul sayeth, that our Lord jesus Christ was sacrificed as the true easterlamb, to the end that we should still be coparteners of that sacrifice, specially (as he sayeth) in all pureness. He sayeth not that Christians aught to sanctify themselves unto God once a year: but that they aught to continue their holiness all their life through out. Wherefore? Because the sacrifice which jesus Christ hath offered, and whereof we be made coparteners, is everlasting, and the virtue thereof endureth for ever. So then, let us every morning and evening apply our endeavour to that which is showed us here: that is to wit, to sanctify ourselves, until it please God to be so gracious unto us, as to devil with us for ever. From the time that the law was published, God specially commanded the jews, saying: Sanctify yourselves: for to morrow (saith Moses') the Lord will show you his glory. But God is openly showed unto us in the person of his son, yea and that in such wise, as we may behold him as it were face to face, so the Gospel be preached, for there hath God discovered himself familiarly unto us. Therefore it becometh us to have the said affection and zel● which I have spoken of: that is to wit, that we be wholly and fully given unto him, forsaking all filthiness that may hinder us from the serving and honouring of him. But it followeth, that job offered sacrifyzes according to the number of his children. We have already briefly showed, that although job feared lest his children had offended God: yet notwithstanding he forbade them not to keep company still together: because their so doing was a good thing: but sought the remedy of the infirmities whereunto men are inclined and subject. Moreover it may be demanded, how it came to pass that job durst offer sacrifice, seeing he was not instructed in the law, specially for as much as it is very likely, that he lived before Moses was borne. For the Sacrifyzes that men offer unto God without faith, deserve to be misliked. How then could job offer sacrifice, having not any assurance of Gods will? We must call again to mind that which hath been touched in the first Lecture: that is to wit, that it was Gods will, to have always some seed & remnant of people in the world, that should call upon him with a pure heart, until such time as his Church were settled among the jews▪ and his law published in writing. True it is that by and by after the flood, noah's children were corrupted: I mean those that were descended of his race, who having yet the fresh remembrance of God's horrible vengeance, ceased not to invent many superstitions, and to dissannll the true serving of God: yet notwithstanding there were always some few remaining, which maintained themselves in the said pureness that God commandeth. And that was to the end that God might continually have some Church in the world, & some small number of people to worship him. And herwithal he would also that the same should turn to the damnation of the unbelievers, & that they should be made the more unexcusable. We know that men labour continually to shroud themselves under the covert of ignorance: and they bear themselves in hand, that they be cleared before God, when they have gotten that buckler. But Gods will hath all ways been, that there should ever be some small number of people to serve him in all pureness, & the same have evermore been as judges of all those that are turned aside, and gone astray from the right way. So hath it also been concerning job. Yea all we know also, that God hath ordained Sacrifizing even from the beginning of the world. For had they been invented at man's pleasure, they had been but trifles and apish toys, which God would have rejected. And furthermore we know, that the sacrifices of Abel were preferred before the sacrifices of Cain, by reason of faith. But if Abel had devised the said manner of sacrificing to God, of his own head: he could not have had any faith. For the chief point is, that God do le●devs and govern us: and faith can never be without obedience: it must needs be answerable to that which God hath ordained. So then we see that God is the author of the sacrifices that have been ever since the creation of the world. And when he commanded men to do sacrifice unto him: he did it not without showing them the end & mark whereto the same tended. For had me offered but the brute beasts without understanding: it had been of no value, and it had served but for a mockery. But we know that God instructeth those that be his, unto their salvation. Therefore there is no doubt, but that God in commanding Sacrifyzes, did also show the true use of them, & how they might profit men to their salvation. And this was to the end they might know themselves to be utterly unworthy to come near him, and that they had deserved death, so as it behoved them to acknowledge themselves wholly blameworthy, and therewithal also understand, that there was yet some means whereby to reconcile themselves unto him. And so in the first place we note, that such as have used sacrifices rightly and according to Gods will, have granted themselves to have been guilty of death, in case as if a man should pass a lawful obligation or bond of some debt. Also this is the cause wherefore Saint Paul speaking to the Colossians of the Ceremonies of the Law, termeth them obligations, bonds, and handwritings which serve to hold men in bondage before God, and to show them that they could not shun the judgement of endless death, were it not for one remedy which God hath given of his own free mercy. And it is a very good and profitable lesson, when men acknowledge and confess themselves guilty before God, and set before their own eyes what they have deserved, so as when a brute beast is slain, they know it is for their sins sake. Lo how God's mind was to allure men to lowliness. Herewithal it was his will also to nourish them in hope, that although they were wretched, yet notwithstanding there should be one sacrifice offered, whereby their sins should be washed away. Behold how the fathers of old time used their sacrifices. And hereupon the Heathen ●olke have done the like: but that hath been without faith, because they knew not the God unto whom they aught to have done the honour, & on the other side they knew not what service was acceptable to God, and therefore they had no sure ground to stand upon: to be short, they knew not, neither to what end, nor to what purpose they made sacrifice. By reason whereof all was done at adventure, (as they say) and so was it but a needless labour, specially for as much as God hated and abhorred all sacrifices that were made without knowledge and faith. True it is, that there was solemnity enough in them: but that availed nothing, for asmuch as it behoveth always to hold the rule which the Apostl giveth us: namely that the outward sacrifices boot not at all, furtherforth than they be grounded upon obedience unto God and to his word. And true it is that job had not the Law written: but it was enough for him that he had the doctrine that came from God, and which No had given unto his children. Those that had persevered in the same, were not taught it by men: but although they heard the doctrine by men, yet notwithstanding they hold the rule thereof as the rule of God. For it was enough for them, that God gave them knowledge of his will, without using the mean of Prophets as he did afterwards. We see here then that Job's sacrifices were not made at all adventure, but upon an assured and grounded faith. When it is said that No after the flood took of the clean beasts to sacrifice: thereby we see he had instruction from heaven, for it lay not in him to discern between beast and beast, so as he should say, Among these I see some that be pure & clean, and the residue be unclean. Needs must God have taught him that. Even so also is it with job: who made not sacrifice, for that he was the only deviser of it▪ but he yielded himself to Gods will, whereby he was guided & governed, & that is the property of faith, according as I have said already. And hereupon we have to consider, first that from the beginning of the world, God hath in such wise suffered men to go on in darkness, that yet notwithstanding he hath left them certain records, whereby they might be convicted of their cursedness: in so much that if there were nothing else but the outward Ceremonies, it were fully enough to condemn the unbelievers. Furthermore we see also how men be wholly given to evil, in so much as they pervert the things that are good and holy, and when God hath declared his will unto them, they turn it altogether backward and to the flat contrary. For as much then as we see men so fleeting and unconstant: we may perceive that we have need to pray unto God to keep us in awe, and not to suffer us to step aside from the pureness of his service, as it will befall us if he hold us not back. And herewithal we be also warned, that the serving of God in outward show, and the setting of a fair face upon it, is not all that is to be done: but that the chiefest point, is to serve him in deed, by knowing what a one he is, and what his will is, to the end to hold ourselves thereunto. For there hath been great pomp in the sacrifices of the Paynims, yea and even of them that have served God aright: and yet notwithstanding the one sort have been rejected, and God hath abhorred them, & the other sort have been acceptable unto him. The Heathen men made their sacrifices with great pomp, they had incense & perfumes & such other like things. And the jews (specially in the Law,) did as much. But how? As for the Paynims which meant to honour God without knowing him, for as much as they knew not any whit of God or of his majesty: needs must they do sacrifyze unto the Idols which they had forged and set up in their own brain. God then accepteth not any other service, than that which is done unto him by one that knoweth him. Thus much for the first point. And for the second, it behoveth that the serving of God be spiritual. The Pagans' have surmised, that God would be appeased if a man offered him an Ox or a Calf: but that was a great mockery, as who would say, that God were transfigured, and that when he is angry with men, they could appease him by the mean aforesaid. Therefore it behoveth men to set down this rule first of all, namely that the serving of God is spiritual: we must mount far higher than these visible shapes: for they must lead us to a heavenly end, and not hold us down here in the world without lifting up of our minds unto heaven. Ye see then how the faithful had always their eye upon God when they made sacrifice: and thereby were put in mind of their vices and sins, to the end to be displeased with themselves for the same. The Paynims knew no whit of this. Now than we perceive, that we may not rest upon the outward show, when we deal with the serving of God: but we must come to the well head: that is to wit, we must know which is the God whom we should worship, and we must understand how and in what wise it becometh us to press unto him, and that the Ceremonies which we use, do lead us to this spiritual service whereof mention is made here. As for example, in these days the Papists have many Ceremonies like unto us: for they can well bow down their knees when they purpose to pray, and they have such other things: And yet for all that, we see they know not whereunto they shape themselves, for as much as they go to kneel down before a puppet of wood or stone: whereby they show how they know not what God is: and so it must needs be, that all the religion which they think themselves to have, is unclean & unholy. They have store of apish toys: but they turn all upside down, because they regard not what God hath commanded, but rather follow their own inventions, bearing themselves in hand, that they have done much, when they have patched a great sort of rags together. But they labour in vain, for as much as they hold not themselves under the rule of God's word. Behold wherein we differ from them which know not how there is but one God whom we aught to worship, and unto whom we must come by means of our Lord jesus Christ, and that it behoveth us to serve him according to his word. When we know this: we may well say, that the sacrifices which we offer unto God are acceptable unto him, and that he taketh them in good worth. But we observe also, that many men abuse even the said manner of worshipping God which is good and holy, in as much as they do it after a beastly manner. How is that? True it is that we have not any Idols in it: true it is that we have none of all the fine masking knacks that are in the papacy, wherewith the service of God is infected and marred. But yet there are which think they have well quit themselves, when they have done some Ceremony, as when they have put of their cap, or made curtsy. Behold how they discharge themselves afore God (for so they bear themselves in hand) and yet in the mean while regard not the lowliness that I have spoken of: namely that when we press unto God, it becometh us to acknowledge ourselves guilty before him by reason of our sins: they regard not the mean of seeking favour in our Lord jesus Christ: they regard not the yielding of themselves unto God in all pureness, so as they may be holy unto him-ward. They pass not a whit for all this gear. They have good store of outward Ceremonies. Yea verily, but (as I have said) all this is nothing. Now then let us learn to serve God in spirit and truth, & faith will be a good guide thereunto, when we have our eyes fastened upon God's word, which will lead us always to our Lord jesus Christ, who is the heavenvly pattern & the mirror wherein we must behold the will of God his father, to frame ourselves thereafter? Thus much concerning the Sacrificing whereof mention is made in this place. Now when it is said that job offered sacrifices according to the number of his children: it is to show that he spared not his substance which God had endued him withal. If he had been a poor man, he had been never a whit less welcome unto God, though he had brought no sacrifice at all. But in as much as he had the mean and ability wherewith to do it: it is said that he employed it thereabout. And now let us apply the same to ourselves. I have told you already, that we have not any more the sacrificing which was before the coming of our Lord jesus Christ. But when the case concerneth praying unto God: (according as the principal service which he demandeth at our hands, is that we should call upon him, that we should profess him, that our whole welfare should depend upon him, that we should give him thanks for his benefits, and that we should enforce ourselves to be holy both in body & soul: even so, (to the end that all the whole may be consecrated to his honour,) we must also serve our neighbour's turns with the things that he hath given us, assuring ourselves that our being in this world, is to the end that we should be partakers one with another, in such wise as no man aught to be given to himself, but all of us aught to profit the members wherewith God hath knit and united us together. Seeing it is so, let every man have an eye to himself. True it is that to pray unto God is a thing common to all men. Nevertheless it behoveth each one of us to prick forward himself, according to the knowledge which he hath. When a man is better taught than others: it is certain that he aught to be so much the more earnest and fervent in praying unto God, and also to have a greater care of himself. Thus ye see how we aught to consider what our ability and measure is. And afterward when it cometh to the offering of ourselves unto God: it behoveth us to have an eye to that which he hath endued us withal, for according as every of us hath received, so shall he be the more blameworthy if he glorify not God. So then, whensoever God giveth more abundance of his spirit unto us, than to other men: we must look well to it, that we make our neighbour's part takers with us: that such as have wisdom, give counsel unto others: & that such as have abundance, secure such as have need of it. Lo here how we aught to frame ourselves unto that which is spoken here of job: namely that he offered sacrifices according to the number of his children. As for the residue, whereas it is said that job offered sacrifice for his children: it is to show us, that such as have charge of others, must be watchful, and that when any fault happeneth, they must hold themselves blameworthy before God for the same. And this is well worthy to be marked. For we see how ambition reigneth in the world. If a man have many children: he is glad that he hath so many reasonable creatures to be under him at his commandment. If he have wherewith to find a great household: he liketh well of himself for it. But what? All is but mere Ambition or vainglory. For there is no regard had of the charge that is matched with it. True it is that God doth men great honour, when he giveth those whom he hath created after his own Image, unto them to be their underlings. But yet therewithal, this honour carrieth a great bond with it: namely that such as have households to govern, must always be watchful. For if an offence be committed against God in any household: he that is the head & master of the house, must think himself blameworthy. He must mourn before God as if himself were the party that had done the deed: and although he be not consenting unto it, yet must he think thus with himself, I have not discharged myself of my duty, albeit that I watch both night and day. Although I exhort as well my children as also my men servants, and my maid servants to serve God: yet is it impossible for me to do all that I aught to do. For I see my children offend, I see faults in my men servants, and maid servants. Of whom take they it? Although I take pain to instruct them, yet are there many things to be found fault with. For I have not given them such example as I aught. Had I walked in the fear of God as becometh me, they must needs have followed my steps: and so it may be that their stepping aside from the right way, hath been through my default and offence: and therefore I must show them such example as I would have them to follow. If fathers and masters that have children and servants under their hand, had this regard with them: things would be better ordered than they be. And above all others, Princes and Magistrates aught to mark this precedent, that it behoveth them to be watchful, and to set good guard upon such as are committed to their charge: so as if there be any fault, they must think themselves to blame for it: and if they espy any disorders or looseness, they must assure themselves, that it is because they themselves have not discharged their duty. Likewise is it with the Ministers of God's word. If they perceive that the Church behaveth not itself as it aught to do, so as it have troubles and contrarieties in it, and specially that God's name be blasphemed: it behoveth them to sigh for it, and to bear the burden of it, assuring themselves that God showeth unto them, that they have not discharged themselves as they should have done. And here ye see why Saint Paul sayeth, that he is brought low because of the faults that were in the Church of Corinth. Behold, it was Gods will (sayeth he) to do me shame there. Had Saint Paul consented to whoredom, or to robbery, or to wantonness, or to other such vices of the Corinthians? Not, he had laboured to rebuke them by all means possible: can it be said that he had showed them the way of riot? No whit at all. But although he had discharged himself to the uttermost towards men: yet notwithstanding he ceased not to feel still, that God meant as it were to disgrace him in part, so as he was feign to bewail the offences and disorders that happened in the Church whereof he had the direction and charge. If Saint Paul, who had had such a zeal to do his duty, did nevertheless feel himself blameworthy when there befell any misorder in the Church: I pray you what will become of us, who are as cold as ice in respect of him? what shall become of them which make no account at all whither God be honoured or no? but all is one with them so they may make their own profit and maintain their own state? Then let us mark well that which is said here: that job sacrificed according to the number of his children: and let us likewise take good advice to humble ourselves afore God, and not only to ask him forgiveness when the mischief is come to pass, but also to prevent it as much as is possible. And how? That parents hold their children short: that Masters look well about them, so as God be served and honoured by them, and their houses well ruled in all pureness, that they may be as it were little churches: Also that such as have a more honourable charge and authority, be so much the more diligent. As for example, that the Magistrates be circumspect to make laws convenient to hold their people in good order, & to cut off all things that are against the service and honour of God: and that when they have done so, they be diligent to see good order kept when it is once appointed, so as they shut not their eyes to make countenance of not perceiving the misorder a whit when a fault is committed, but always have medicines preservative at hand: That the Ministers of God's word tarry not till all be marred, and till the Devil have gotten his full scope: but that assoon as they perceive any breach, and that things follow not on in good array, they endeavour to remedy it with all speed possible, to the end that things go not to havoc as they be commonly wont to do. And now it followeth that job said: It may be that my Children have sinned: and that they have blessed God: for so it is word for word. But the word Bliss is sometimes taken to Curse: as when it is said, that Naboth had Blissed God and the King, that is to say, had Cursed them. And we shall see such examples again hereafter, and then will I declare more at large, after what manner this word is put in two contrary significations. But before we come to that, let us mark how it is reported here in the text, that job said: It may be that my children have sinned. Hear we see that job waited not that God should send him some message to threaten him for the sins of his children: but prevented the matter & was careful of it without any man's warning, saying: It may be that my children have done amiss. And this is a point which we aught to mark well. For now adays there are very few that can abide to be admonished and to be told of their faults, although their faults be notorious in all respects: yet (if it be possible) they will find some shift or other to excuse and hide themselves, in so much that if a man will rebuke them that do amiss, he must prepare himself to sustain mortal war at their hand, so as he shall be as a deadly foe to them for procuring their welfare. But if men cannot abide to be rebuked when they do amiss: how will they of themselves and of their own good will, blame themselves as worthy to be reproved, and say: It is possible that I have committed such a fault, either I or mine? But we see here how job thought always in himself, It is possible that my children have sinned. And so the holy Ghost hath showed us what our duty is: that is to wit, that when we perceive ourselves faulty and worthy to be condemned, every of us must prick and spur up himself to make his own accusation of his own good william. And upon far stronger reason, I say that when God is so gracious unto us as to provoke us, so as we have others to exhort us to do our duty if we be stubborn against God upon his sending of such messengers unto us, and suffer not ourselves to be reproved by them: it is certain that we set not ourselves against mortal men, but that we bend ourselves against the Majesty of God, who would fain pluck us back to salvation, when he seeth us ready to throw ourselves headlong into everlasting destruction. Mark this for a special point. And by the way we see that job took not thought only for himself, but also for those that were committed to his charge, according to that which we have said. But now adays, men do the clean contrary. For if a man can excuse himself: by and by he taketh covert as fast as he may. Hath a man done this or that? He will strait make a leazing to discharge himself, that he may not be acknown of his fault. If he have either children or servants, he will seek to discharge himself that way, saying: yea marry, I have heard that such a thing was done, but it was not long of me. Thus we see how the most part of men do seek such startingholes. And it had been much more for Job's behoof to have laid the burden upon others. But he knew that if his children did amiss, he himself should yield account for it. So then let us learn, not to sooth ourselves in hypocrisy, nor to devise how to cherish the vices which we aught to redress as much as in us lieth. Behold what is showed us here. And by the way it may be demanded, whither job aught to have tormented himself so in vain, so long as the faults were unknown to him: for it seemeth to be sufficient if a man humble himself afore God as soon as he perceiveth that he hath done amiss: but as for to imagine, it may be that I have done amiss, it may be that I have committed such a fault: it seemeth that that is more than needeth. First of all let us bear in mind that which Solomon sayeth in his xxviij Chapter. Right happy (sayeth he) is the man that feareth, or which maketh himself to fear, (for so doth the word import,) that is to say, which iniureth himself to be afraid: but he that hardeneth his heart (sayeth he) shall run headlong into all evil. In saying so, Solomon showeth us, that we must walk heedfully, looking still afore us, whither we may have committed any fault. And this fear is doubled there: to do us to understand that we must fear, as well for that which is to come, as for that which is past. Our fear for that which is to come, must be this: namely that we bear in mind how we aught to walk aright in all our ways, & that we have the forecast and skill to ask counsel at the lords mouth as the Prophet Esay commandeth us, and to betake ourselves to his holy spirit, to the end that he may give us wisdom to keep ourselves from swerving one way or other after what manner soever it be. Thus ye see how we should fear for the time coming. Our fear for that which is past, aught to be this: that although we know not the faults which we have committed, and that there have scaped many vices overthwart our eyes without perceiving them: yet nevertheless it behoveth us to bethink us thereof, and to mislike of it, and to condemn ourselves for the same. And thus we see after what sort it behoveth us to be afraid, both for the time past and for the time to come. And this is it that we have to note upon the said sentence when job said: It may be that my children have sinned, notwithstanding that they meant not so to do. And the care that we aught to have to provoke ourselves to call upon God, is that he should pardon our offences, to the end he suffer us not to step aside any way, but that we may continued in the path which he showeth us. In conclusion, when job sayeth, It may be that my children have blessed the Lord: we must mark that the word Bliss is taken to Curse, notwithstanding that it signify to bliss. And that is done to make the matter more odious, to the intent we may know what a fault it is, not to bliss God, that is to say, not to yield him the praise which he hath deserved at our hands. For at such a deed, the hears aught to stand up upon our head, and we should shake and quake for fear when mention is made of Cursing God. You see now wherefore the wo●● bliss God, hath been applied to the contrary use. And this is it that is meant when in short words it is said, that job feared lest his children had not blessed God as become them, or that they had not blessed him at all, which is all one as if they had cursed him. For the principal point that we have to consider, is how we aught to glorify God in all our life: and hereby we see also to what end we be created, and wherefore we live. Therefore if we be desirous to have our life allowable before God, we must always am at this mark: namely that he be blessed and glorified by us, and that we have such a burning zeal and affection to serve to his glory, as we may assure ourselves, that it is an intolerable, yea & even a most horrible thing in all respects, that his name should be blasphemed and as it were cursed through us, that is to say, that we should 'cause his glory to be as it were defaced, specially sith he hath put his image in us, to the end it should shine forth in us. To the intent therefore that we overshoot not ourselves as many do, who live not but to blaspheme God, that is to say, to be accursed of him, because his name is blasphemed by them: let us bear in mind, that such people are as monsters made against kind. Nevertheless let us pray God, to give us the grace to know, why he hath set us in the world, which is, to the end we should magnify him, waiting for that most happy day wherein he shall gather us up wholly to himself, when we have lived in such wise in this world, as we have not sought to be governed otherwise than by him, submitting ourselves unto him in all respects and all caces.  
But let us cast down ourselves before the face of our good God, with acknowledgement of our sins: praying him of his goodness to make us feel better what we have done, specially in such sort, as we may come to present ourselves unto him, without desire of any thing, save only to find him merciful for our Lord jesus Christ's sake. And for as much as we know we be beset with so great infirmities as we find in ourselves, and that he is the only Physician that can heal us: let us pray him to purge us more & more, until he have brought us to the perfection for the which we long continually. And so set us all say, Almighty God our heavenly father we acknowledge in ourselves and we confess as truth is: etc.   

The fourth Sermon upon the first Chapter.  
6. It came to pass one day, that the sons of God came to appear before the Lord, and Satan also came amongst them.  
7. And the Lord said to Satan: whence comest thou? Satan answering, said unto the Lord, from walking about, and from hunting upon the earth.  
8. And the Lord said unto Satan: hast thou taken heed of my servant job, who hath not his match upon earth, a sound and upright man, and fearing God and withdrawing himself from evil?  
WE have seen by the premises, what the life and conversation of job was among men: and now is showed in what wise God disposed of him, to the end we might know, that while we live here below, we be not governed by fortune, but God hath an eye upon us, and full authority over us, as good reason is he should have, seeing that we be his creatures. For anon after we shall see, how it pleased God to afflict job, wherein the chief thing that is principally touched, is that God hath the direction of the world, and that there is not any thing done, which is not disposed by him. To express this, the Scripture useth a fashion agreeable to our rudeness. For we be so weak, as we can never comprehend God's majesty in the full highness thereof, nor possibly attain unto it. Therefore it behoveth God to come down to be comprehended of us: that is to wit, that he show not himself in his glory, which is infinite, but according to the small capacity that he seeth in us, whereunto he applieth himself. To be short, we shall never know God as he is, but we shall know him in such measure as it shall please him to manifest himself unto us, that is to wit, according to that which he knoweth to be profitable for our salvation. And the manner of speech which we see here when it is said that the Angels appeared before God as it were on a solemn high day, is borrowed of the Kings of this world, which keep their estates & Assizes. Certain it is (as the scripture showeth in many places) that the Angels are evermore before God, notwithstanding that they execute his commandments, according as it is said that they pitch their tents round about us to guard us, and that God hath appointed them to guide us, to the end we should be as it were under their protection. Also it is said that they execute his wrath & vengeance upon the wicked. But yet for all this the Angels being spirits are not hindered to serve God, and to obey him, nor to execute his judgement here below, albeit that they be all the while continually in his presence. And therefore when our Lord jesus Christ saith, that the Angels which have the keeping of little infants, do continually see and behold the face of his father: thereby it is given us to understand, that although the Angels assist us, & that we feel their virtue in maintaining us: yet notwithstanding they joy still all the while in the glory of God, and are not separated from him. And therefore whereas it is said in this text, that they appeared, it is not meant, that when God sendeth them forth they be separated from his Majesty and deprived of the heavenly life during the time that they are in their voyage: but for as much as we be rude & gross, the Scripture meant to liken God to earthly Princes, to the end that by a more homely & familiar manner, we might know how the Angels do not any thing of their own proper moving, but that it is God which commandeth them, who hath all dominion over them, and they come to yield him account, and nothing is hid from him, in so much as the Angels have not any proper or peculiar authority in themselves: and that although they be called Powers, Principalities, and Virtues, it is not for that God hath resigned his own office unto them, it is not for that he hath despoiled himself of his own power, it is not for that he himself abideth idle in heaven: but it is for that the Angels are instruments of his power, to the end it should be spread out overall. We see then what we have to gather of this text: that is to wit, that God worketh in such wise by mean of his Angels in the governing of worldly matters, that all of them come to accounted afore him, in such sort as nothing can escape him. And furthermore whereas it is said, That Satan also came among the Angels: it is not for that he wound himself in thither, as some have understood it that he crowded himself into the company to make himself a good page: But contrariwise, the holy Ghostment to do us to understand, that not only the Angels of Heaven which obey God willingly, and are wholly inclined, & given that way, do yield account unto him, but also the Devils of hell which are enemies and rebels to him to the uttermost of their power, which labour to subvert his Majesty, and practise to confounded all things: so as they be forced (spite of their teeth) to be subject unto God and to yield him accounted of all their doings, and can not do any thing without his permission and leave. Thus ye see in what wise Satan appeared among the Angels. But yet by the way, the manner of their dealing is divers. For when the Angels guide us, and do the thing that God hath commanded: they have the nature to apply themselves unto him, and have none other inclination but to obey him, & he on the otherside dwelleth and reigneth in them by his holy spirit. Lo here the cause why we say, Thy will be done on earth as it is in Heaven. Because we see so much counterfeiting and so many horrible rebellions against God here below: we desire him to settle his kingdom peaceably here as it is aloft, where his Angels be wholly obedient unto him. But the devils obey him as enforced: that is to say, not of their own goodwill, but because God compelleth them. They would with all their heart resist his power, and oppress him if they could: but they be fain to follow him in all points whether so ever he listeth to lead them. And hereby we see why the Angels are in this place expressly termed children of God, and the Devil by his proper title of Adversary, for so doth the word Satan signify in Hebrew. True it is that men are oftentimes called the Children of God, because he hath printed his image in them, specially in the faithful, for as much as they be reformed to the likeness of our Lord jesus Christ who is the lively image of God his father, & also for that they have received the spirit of adoption, which is a warrant unto them that God beareth a fatherly love towards them. Rightly therefore may we be called the children of God. So may also Princes and Magistrates. For they have the same honourable title, which is given unto them, because God hath advanced them, & set them in that high estate, to the intent to be known in the person of them. We see then how the name of God's Children may well be applied to men. But the Angels are so called in the Scripture, because they draw unto God, & are as it were barns of his brightness. And therefore in asmuch as God calleth them Principalities, Virtues, and Highnesses, it is good reason that we also should acknowledge them to be as it were the sons of God, for as much as we may not separate the virtue that is in them, from the virtue of God, because they be as streams that gush out of that fountain & spring, and we must always repair thither. Let us know them that this honour of being taken & reputed for the children of God, belongeth to the Angels, because his glory uttereth and showeth itself in them. And therefore so much the more are we beholden to the infinite goodness of our God, who hath appointed them to be our servants by means of our Lord jesus Christ. For in asmuch as our Lord jesus Christ, who is the only Son of God his father, yea even his natural son, (for the belonging of his honour unto him is not befallen unto him through grace, but he is his natural son, & for the same cause, his only son also) In asmuch then (I say) as our Lord jesus Christ hath not been spared for our redemption and salvation: the Angels also (who are the children of God) are by his mean appointed to serve us, as the Apostle showeth in the Epistle to the Hebrews, and also as it is showed by jacob's ladder, where it is said that the Angels came down from heaven to the earth: and jesus Christ affirmeth the same thing to be accomplished in his kingdom: you shall see the Angels (sayeth he) come down from heaven unto men. So then seeing we perceive that God hath ordained his Angels to serve for our welfare: so much the more are we bound to his mercy. Moreover he hath done us so great honour, that his Son (to redeem us) hath not taken upon him the nature of the Angels: but (as the Apostle sayeth) hath clothed himself with our nature and our substance. When we see that the Son of God is come so near unto us, as to vouchsafe to be partaker of man's nature, we may perceive that his so doing is the very welsping from whence proceedeth the other grace, that the Angel's travel & watch in our behalf, & also that it is their peculiar charge & vocation to procure our welfare. According hereunto, the holy Ghost sholeth them out from them that be with Satan, and showeth that they be willingly the servants of God. In what wise? Even as his children. When a child obeyeth his father, he doth it not against his will: but he doth it because he is inclined the reunto, because his own nature teacheth him so to do, & because he hath a certain lovingness which induceth him to discharge himself of his duty: and even so do the Angels. On the otherside, Satan is an adversary. For albeit that he appeareth before God & was fain to tender his account: yet was it not for that he yielded of his own accord, nor for that he was willing to be subject unto God: but rather he roused himself against him, and was inflamed with so excessive rage, that he would have overthrown God's power if it had been possible for him. So then he held still his natural corruption, that is to wit, of being always an enemy: & yet was he constrained to come & do homage to him that hath the sovereign dominion over all creatures. For Satan also is subject unto God, and therefore it may not be surmised that Satan hath any authority, other than is given him by God. And good reason it is that all should be subject to him, sith that all things proceed from him. The Devils were created by God as well as the Angels, howbeit not such as they now be. We must always hold this for a certainty, that the naughtiness which is in the Devils, proceedeth of themselves, & that when they become to be Apostates, to separate themselves from the fountain of righteousness, they forsook God, and turned themselves away from him. Lo how they were perverted and become altogether evil. Likewise whereas sin is in man's nature: it is not of Gods putting in by creation, but by reason that Satan did spread his naughtiness further abroad at such time as man was beguiled by his wiliness, to disappoint the benefit of God. Thus ye see how the Devils become accursed of themselves, and that their being cruel, full of rebellion, full of lying, & full of wickedness, came altogether of their turning away from their Creator, as the Scripture teacheth us. Yet for all that they cease not to be always under the hand of God. And therefore what a thing were this, if we had not the knowledge thereof? For when it is said, that the Devil is the Prince of the world: it were enough to make us afraid, were it not that we know there is a bridle aloft, which raineth him back, and hindereth him of doing that which he would. For if Satan's power were not limited, he would out of hand have his full fling at us. We know he desireth nothing but our destruction, according also as he is our deadly enemy: so that (as it is said of him in another place) he goeth about like a roaring Lion, and is always hard at his prey to devour it. Now then if the Devils were not subject to God, but could attempt what they list themselves and had leave without limitation, so as God withhild them not back: alas, full wretched should our state be. For we should be cast up as a pray without any remedy. And where should our faith be? what certainty or assurance of defence should we have? for our enemy is overmighty. So then, one of the necessariest articles that we have, is to know that the Devil is held short, and that how soever he play the mad fiend against our salvation, yet can he do nothing, further than is permitted him from above. And also the Scripture telleth us rightly both these things: that is to wit, that Satan is the Prince of the world, that he reigneth in the air above us, that we be of no power, that he is able to devour us, that we be as subjects unto him, and finally that we be his bondslaves by nature, fast tied in his fetters: and yet notwithstanding, that he is subject unto God whither he will or no. These two points are divers, but yet have they no contrariety: and both of them are right profitable for us, and bring us good instruction. For when the Scripture telleth us that the Devil hath such a power, and that he reigneth here, that men are as it were under his feet, and under his tyranny, and that he holdeth them in his bonds: it is to the end that we should know our own wretchedness. For we see what the pride of men is. They glorify themselves in such wise as if they would sty up above the clouds both in wisdom, and in virtue, & in all things. But when men be so hoist aloft, God on the contrary part avoucheth them to be the bondslaves of Satan, and held in bondage and slavery under him. Go now and challenge great nobility. Go your ways and advance yourselves: yet shall the Devil have dominion over you, how so ever it be. Lo how God cutteth men's combs, and maketh them ashamed. After he hath so brought them down, he waketh them up again, to the end they should walk in more fear. For if we thought we had not an enemy that would make war upon us, or that were so puissant: we would be slothful, and we should live here as it were in peace. But behold, God telleth us that Satan is like a roaring Lion, which hath his throat ever open to swallow us up: and that we have no weapons to resist him, except he give us them: so as our force must come of him: and that is to make us bethink ourselves well, and stand upon our guard, and not to be sleepy, for them the Devil will straightways take us unprovided. Thus than we see why the Scripture sayeth that the Devil is Prince of the world: namely even to the intent, first of all to bring us low, and afterward to teach us fear and wareness, that we may call upon God, beseeching him that he will not suffer us to fall into Satan's snares, but that he will strengthen us as he hath promised to do, so as we may always keep good watch. Furthermore also on the other side, to the intent that Satan's puissance be not over terrible unto us to make our courage quail, and to cast us into despair: it is said unto us that he can do nothing without God's commission, that he must be fain to ask leave of him, and that when he hath spit out both fire & flame, he can do nothing, more than God permitteth him by his good pleasure. True it is that the Devil will not cease to be furious, & to venture himself upon the pikes: but what shall that boot him, sith God will never suffer him to do otherwise than he shall think good, & no more. We see then to what purpose it is here declared unto us, why the Devil steppeth in among the children of God. It is not for that he wound himself in as though he had been of the company and order of the Angels: but it is to show us that he is under God's obeisance as well as the Angels, howbeit that it is in a far other quality. For the holy Ghost nameth him adversary, whereas the Angels are called the children of God, to signify unto us that the Angels obey with their good will, and that they be willing servants, whereas Satan is enforced, so as there is nothing but necessity and constraint in him. But let us now come to that which the Scripture addeth: namely that God demanded of Satan, from whence he came, and that Satan answered, from going about the Earth, yea even to bunt. When such rehearsals are made, we know always how it is for our infirmity: for God needed not to inquire what Satan had done in the world. But what then? For as much as our rudeness and the small measure of our understanding comprehend not these things: it behoveth us (as I said afore) that there be such a declaration as is agreeable to us. And herein we see the goodness of God: in that he frameth himself unto us: & because we cannot attain unto him, nor mount so high: he humbleth himself to us, and as it were transformeth himself, to the end that we should know that which is good and convenient for us: Seeing that God cometh so unto us: I pray you, aught not we to be confounded with shame if we be slow to hear him? And hereby we see what a villainy it is of them that would bereave poor idiots of all doctrine. For they say that the holy Scripture is overhard for a man to bite upon. True it is, that in respect that there is nothing else but darkness in us, the scripture will be very hard for us: but yet there withal, a man must consider how God hath promised to enlighten the little ones and the lowly. And in deed we see, how he hath proceeded. For to what purpose is it set out unto us here so homely and after the manner of men? God showeth us how his meaning is, not only to instruct the great Clerks, and such as are very subtle and well exercised in schools: but also to apply himself unto us that are of the rudest & unskilfullest sort, that can be. seeing God proceedeth so on his part: what an unthankfulness is it for men to draw backward, and to shroud themselves under this shadow & colour of saying that it is impossible for them to understand the meaning of the holy Scripture? For we see how God hath applied himself unto us. By the way we have to gather chiefly, how it is the mind of the holy Ghost, to show what Satan's office is, what his nature is, and where about he busieth and applieth himself altogether: which is (as I have said) to hunt after his prey without ceasing, like a roaring lion. And S. Peter useth the said similitude purposely, to waken us, that we might stand upon our guard night and day, and call upon God to defend us against all the assaults of our enemy, and against all that he can practise against us. True it is that we see not Satan, ne perceive not by eyesight what he prepareth and practiseth to our destruction: & therefore have we so much the more cause to be afraid of his guiles and policies. Lo here the cause why S. Paul sayeth, that our fighting is not against flesh and blood. For hereby he meaneth, that if we had to deal with visible enemies, we might well escape their hands by some shift or other, and we might find the mean to resist them. But behold (saith he) they be spiritual guiles that fight against us, of whom we have no sight at all, except God give us the eyes of faith to espy how Satan is against us, specially by the temptations that he triumpheth in our way, whereby he eggeth us to evil, and laboureth to mar us. So then, we mustefully resolve ourselves of this point: namely that the Devils are always buzy to procure our destruction: that they go about the earth, that they be never away from us, that they be ever seeking means to get into us, and that as soon as they find never so small a breach, they enter into us to throw us into endless destruction, and we be surprised before we mistrust that we are assailed, according as every man knoweth by experience, that we perceive not when the Devil is near us, and yet in the mean while we see ourselves wounded to death. Wherefore, when we feel any wicked desire in ourselves, so as we be carried, some to one lewd ●ust, & some to another: we must mark that it is the enemy that worketh so craftily. And thus we find by experience, that the Devils are ever practising against us: specially against those to whom God hath given wisdom and knowledge. For although the Devil possess the wicked and reprobates, and work in them with all effectualness, as Saint Paul speaketh to the Thessalonians: yet perceive they not that the Devil is any thing, and they make but a sport of their vices. They be so bewitched in evil, as they feel it not a whit. For they be become blockish as Saint Paul sayeth in another place. But when the faithful find their minds attainted with any evil affection, & that Satan hath prevailed so much as to make entrance into them: they know that Satan hath prevented them unwares, & that they perceived not when he gave them battle or alarm. We must not tarry till we have such an assault: but we must be afraid & take heed to that which is said. For God showeth the care which he hath of us, and how it is not his will we should be taken unwares for want of knowing our adversaries, when he sayeth that the devils go about the earth continually hunting after their prey. If a man should tell us that enemies were at hand, and that there were certain bands coming upon us, every of us would stand upon his guard, and devise all means possible to defend ourselves and to withstand them. And why so? Because we be fleshly, and have a care to preserve this transitory life. But behold, our enemy Satan hath store of wiles and subtleties, more dangerous and mischievous than all the enemies in the world: his desire is to cast us all headlong into destruction: we know what strength he is of, as hath been declared already: it is expressly said that he is at hand with us, and that he besiegeth us on all sides, and that he hath a thousand ways to wind about us. When all this is told us & yet we be never the warer, is it not a token of more than beastly blockishness, & that we have no mind at all of the heavenly life, & that we conceive no more than we see, like as the brute beasts do? But when it is told us that Satan ceaseth not to go about the world, but continually followeth the chase, and is never idle, we must profit ourselves by that doctrine. And why? Because he being the enemy of our welfare, desireth nothing else but to lead us into the same destruction whereunto he himself is come. As concerning that God sayeth here, Hast thou not marked my servant job, bow he is an upright and sound man, which feareth God and withdraweth himself from evil? This is to do us to understand, that God spiteth Satan in those to whom he hath given the grace to walk according to his william. And herein we see upon what condition God hath set us in this world, namely that we should be here as mirrors of his virtue. For when he giveth us the grace to govern ourselves by his holy Spirit, he setteth us as it were upon a scaffold, to the end that his gracious goodness & mercy should be known unto us, & thereupon he himself might be glorified against Satan in our persons. And sure the honour is inestimable which God doth unto us, when he chooseth us, I say when he chooseth us poor worms of the earth, to be glorified in us against Satan, and to make his triumphs by us. Let us consider what a thing this is towards men. Alas: and can God draw any thing out of men that may serve to his glory? It is very certain that he cannot: for there is nothing in them but evil. But what then? After that God hath chosen us, he sheddeth out his holy spirit upon us, and giveth us of his grace, where through it is his will to be glorified in our persons, and so maketh he his triumphs against his enemies. And hereby we be admonished, not to think it a strange matter, if it please God to exercise us with store of encounters & temptations. But rather when we perceive that God keepeth us occupied: the fruit that cometh of our encounters aught to content us thoroughly: that is to wit, that God is glorirified, & that his power is known, in such wise as Satan is confounded in all his assaults. Seeing then that the issue of our conflicts is such & so happy: I pray you, aught we not to bear them patiently? Moreover, like as God spiteth Satan in the person of job: so also have we wherewith to spite all our enemies, when this protection of Gods is well printed in our hearts, so as we know how it is he that dwelleth & reigneth in our hearts by his holy spirit, and that it is he which fenceth us, & which is a bulwark & fortress to us. Mark also what Saint Paul sayeth in the viii. of the Romans. For after he hath showed that the faithful are invincible when the spirit of God beareth them record of their life: he saith that although they have not received him fully and perfectly: yet notwithstanding (yea though they had received but some one small drop) the same is the seed of life, to assure them that God will accomplish that which he hath begun. Seeing then that the faithful have such an assurance, that God hath given them of his holy spirit, to show unto them that he will be their father to the end: thereupon they may lift up their voices & minds, and vaunt themselves against Satan, against death, & against all things. And wherefore? Because nothing is able to put them from the said love which God beareth them, & which he hath once showed to them in our Lord jesus Christ. Thus we see how we must do, and what we have to hold us to, as shall be laid forth more at large hereafter, specially when we come to declare what the mischiefs were that Satan wrought against job, and how we aught to take them. But at this present I do but only touch that which is necessary for this present purpose. Let us come to that which is in the text, where mention is made of Job's uprightness. True it is that I have already declared all that matter, so as it were but superfluous to make a new discourse of the things that have been touched heretofore. It shall suffice for us to make a short rehearsal of them, to the intent to bring that thing to our remembrance which is greatly for our profit to know. Mark then wherefore the holy Ghost hath declared the life of job new again: It is to the end it should be as a pattern for us to shape ourselves like unto it. Is it our desire to frame our lives to Godward, and to his service? Then must we first of all have this said soundness of heart, that we be not double, and that we serve not God in outward appearance only, with our feet, hands, and eyes: but that our heart march afore, and that we have a pure and single meaning to give ourselves over unto God, to be wholly his, and to abhor all hypocrisy. Behold at what point we must begin, if we mean to have our life well ruled, & allowed of God. For uprightness must in any wise spring of the fear of God: that is to say, we must show outwardly what lieth hid within us: so as if the root be good, it shall by and by bring forth good fruits, that our works may bear record how our protestation of serving God and of assuring ourselves of all things at his hand, is not vain. And this consisteth in two things: namely that we deal with uprightness & equity among our neighbours: (mark me that for a special point:) and also that we have a religiousness in us to serve God, imputing all unto him. And this uprightness tendeth not to the end that each one of us should shrink aside by himself, to seek his own profit: but that we should communicate all together, according as God hath bound and knit us together into one body, so as every man have a care to serve his neighbours turn, & to maintain this brotherly communion and equity of not doing that to another which we would not have done to ourselves. Thus see we how God proveth what we be: that is to wit, whither we live uprightly among men without hurting or hindering of any man, or rather whither we labour to do service unto all men. For the principal point is, that we refer all unto God, acknowledging ourselves to be wholly his, and that it is reason that our life & our death be offered unto him in sacrifice: that we worship him, that we do homage unto him for the things that he hath given into our hands, that we confess how he aught to have all superiority over us, that we protest it by our prayers and requests, and that we show how it is he that is our whole refuge, and how it is he to whom we are beholding for all things. Lo here the record which it behoveth us to yield, of the soundness that is hidden in our heart, as of a root that is hidden in the earth. But for asmuch as the case so standeth that we can not walk as it becometh us to God's liking, except we utterly withdraw ourselves from evil: This also is well attributed unto job, and under his person we are advertised, that we shall never serve God without great difficulties and many hindrances which the Devil stirreth up: so as if we will keep the right way, it behoveth us to leap over the trenches, to step over the stones, and to march among thorns. And thus we see the manifold encumbrances that are cast afore us, to turn us aside from walking as God hath appointed, yea & even to mar us altogether. But what for that? Let us learn to put this lesson in ure, that job served God by withdrawing himself from evil. So then, when we see the whole world corrupted, so as we be as it were among briars, & can see nothing but evil examples: let us resist all such things. For why? If we be so lazy as to make excuse, that because the world is wicked & froward, we may well do as other do: that is overfond. For lo, here is job set before us to condemn us. For if he in those days withdrew himself from evil: aught not we to do the like in these days too? Specially seeing that God giveth us warning, that we cannot live holily without great battles and great hardiness? And what more? He giveth us the grace to overcome all Satan's assaults, in such wise as there is no excuse for us▪ if we do not as job hath done. For he lived not in a time when all things were well ordered, or where men were as Angels: Not, not: he lived among idolaters: abundance of wickedness reigned in his time: and there was as great store of vice in the world then, as there is at this day. And yet for all that, job followed not the bent of other men's bows, as the Proverb sayeth: But he retired into himself, being well assured that he aught to serve God. So then, let us not in these days allege the corruptness of our time, in that all is turned top●iteruie: But rather let us consider that God by mean thereof provoketh us to be so much the carefuller to shun the thing that may infect us. For in asmuch as we see how vices are as it were an evil air: we must flee from them, in case as if one should tell me that my meat were poisoned, I would have no mind to meddle with it: or as if a man should tell me there were danger in a place, I would not come there. And why then are not we careful, seeing that God himself showeth us that all the vices in the world are as bad as deadly plagues? And sith that God hath given job the grace to withhold himself so from evil: Let us not doubt but he will assist us at this day with like power. But finally and in conclusion it is said, that Satan meant as it were to have spited God, saying, That job served him not for nought, for so much as he had blessed him in such wise even to that day, that he prospered in all his affairs, So then (sayeth Satan) job may be an hypocrite for aught that is known: but if thou touch him with thine hand, thou shalt see what will come of it. We see here how the Devil laboureth on all sides to overwhelm us, & when he seeth that he getteth nothing by one point, he deviseth & practiseth some other new trick. For the wiles are infinite which he forgeth in his shop: & therefore it behoveth us the more to stand upon our guard. It is certain (as I have said already) that prosperity corrupteth men more than all the afflictions of the world do. For riches are willingly accompanied with pride, pomp, contempt of God, cruelty, craftiness, & all other such like things: and they bring with them all delights and pleasures, in such sort, as a man becometh altogether beastly. But Satan came so far short of winning any thing at Job's hand by this means: that he turned himself to the other side, and made sure that he might be tried by affliction. And by the way we must consider that God knoweth right well what is requisite for the trial, as well of our faith as of our obedience, and that he needeth not to be counseled by the Devil. But this is said expressly unto us, to do us to wit, that if God send poverty upon us, or afflict us, he doth it partly to the end we should bethink ourselves, and not be puffed up any more for prosperity than for adversity: & partly to teach us to pray unto him according to the necessities that oppress us. Herewithal we must also mark, that the Devil is always at our elbow to overthrow us if he can: so as if we scape from him on the one side, he stirs up a new temptation again on the other side. To be short, that which is said in one word in Zacharie, is declared to us here at large: that is to wit, that Satan is the accuser & the adversary of all the children of God, according also as in the apocalypse it is said, that he is the accuser of our brethren. And it is expressly showed unto Zacharie in that vision, that Satan did set himself to accuse josua the high Priest as the head of the Church and as a figure of our Lord jesus Christ, whom he came thither to accuse before God. And so, considering that we have so strong a party, and that Satan laboureth by all means possible to throw us down, notwithstanding that we have been long time fenced by the hand of God: we perceive we have great need, that jesus Christ should be our advocate, & that he should maintain us by his power against Satan, that we be not entrapped by his wiles and policies. Thus we see whereof we be warned in this sentence: to the end we should betake ourselves to God, beseeching him to strengthen us against the temptations of Satan, in such wise as we may never be vanquished, for asmuch as the Lord shall establish us in the invincible power of his holy spirit.  
Therefore let us cast ourselves down before the face of our good God, with acknowledgement of our sins: beseeching him to make us feel them better, so as we may be displeased with ourselves for them, and mourn before his Majesty: and that in desiring pardon according to the measure of our offences, we may request him also, that he will not suffer us to be turned any more from his obedience, but rather that we may continued in it to the end: and that he will so print in our hearts the said soundness which he hath enjoined us, as we may not in any respect covet any thing save only to yield to him that which is his dew, that is to wit, that he may be knowledged to be the author of all goodness and welfare, and that we may do him service, living in true brotherlynesse with our neighbours, withholding us from all wrong doing, and doing good to all men, to the end to withstand all the troubles and temptations of this world, until we be come to the kingdom of heaven. That it may please him to give his grace, not only to us, but also to all people and nations of the earth, bringing back all poor ignorant souls from the miserable bondage of error and darkness, to the right way of salvation: For doing thereof, it may please him to raise up true and faithful Ministers of his word, that seek not their own profit and vainglory, but only the advancement of his holy name, and the welfare of his flock, etc.   

The fifth Sermon upon the first Chapter.  
9 Satan said to the Lord: doth job fear the Lord for nothing?  
10. Haste not thou been a bulwark to him on all sides? Haste not thou fenced his house and all that he hath? Dost not thou prospero him in all his affairs? Is not his possession far enlarged?  
11. But lay thy hand upon him, and touch that which he hath, and see if he will not curse thee to thy face.  
12. The Lord said unto Satan: I give thee power over all that he possesseth: but touch not his person. And Satan went out from the presence of the Lord.  
ALbeit that the Devil do but his office here, that is to wit, pervert all goodness, and falsely accuse job as though he were an hypocrite: Yet nevertheless, in so doing he discovereth the evil which is in men willingly, and whereunto we be inclined by nature. For being wily and politic as he is, he knoweth full well on which side to assail us. Let us mark then, that here the Devil bewrayeth a disease wherewith all of us are attainted, until God have healed us of it by his grace: that is to wit, that in time of prosperity we can bliss God: but if he afflict us, we change our mind, and thenceforth begin to grudge against him, forgetting all the praise which we had given him so long as he dealt with us after our desire. And so there be many hypocrites which cannot be known nor discovered until God send them adversity. For so long as they be at their ease, and in rest: they show not the rebelliousness that is within them, but let it lie hid. Lo here the cause why the Scripture so oftentimes showeth us, that God trieth those that are his, ●i●ting them by afflictions, and casting them as it were gold into a furnace, not only to purge them, but also to make them known: for to those two purposes do afflictions serve: that is to wit, God killeth the vices that are in us. For when he punisheth us, then are we tamed, and he commandeth us to withdraw ourselves from the world, and not to be given to our pleasures and fleshly delights. But there is yet a further thing: that is to wit, that like as in a furnace gold is tried to know whither it have any dross in it: so also God showeth what we be, by afflicting us. For men know not themselves before they have been so proved. Before we have passed through the ●iue, we seem to ourselves to fear God, and that there is nothing to be misliked in us: and yet all the while there be many vices in us, that we know not of. It is God that showeth them unto us, it is he that maketh us to perceive them: when he sendeth us any trouble, or any adversity: then find we what our infirmity is. Now if God make the afflictions of his faithful ones to serve them as a mirror wherein to behold themselves: it is much more likely that they will show what is in other men, whither they have faith and obedientness in their hearts or not, and whither they be hypocrites, or whither they serve him in truth. Here ye see what we have to mark in this strain, and experience showeth us, that it is so. For we see a great number, who when God sendeth them all things at their pleasure, do speak as sweet as sugar, as they say: and ye would marvel to hear how that good God shall be praised: specially when they find their dishes full furnished, so as nothing is wanting, o how well it liketh them to confess that God is good. But if he begin to handle them any thing roughly, that things fall not out to their contentation, they take it sore to heart. If God proceed and pluck their feathers from them: then fall they yet to further outrage of murmuring, yea and they belike out blasphemies against him: and albeit that they utter them▪ not with their mouth, yet is their heart full of poison within, so as they chafe upon the bit, and repined at God for handling them otherwise than they like of. You see then that in time of prosperity there are enough that will bliss God: but that is but hypocrisy, I speak of such only as mean not to do it in deed. For they be the worst which soothe themselves in such wise as they perceive not their own vices. sith the case standeth so, let us mark that Satan hath in this point had an eye to the diseases wherewith men are attainted. And so we see with what an enemy we have to do: he lieth in wait for us, & prieth about us on all sides, to spy where he may have any entrance to wound us. Therefore let us bear well in mind, that when we shall have praised God, and served him in time of prosperity: that is not all that we have to do: but we must put ourselves in a readiness, that when soever it shall please God to scourge us, to exercise us with manifold miseries and inconveniences, we not withstanding must bridle ourselves, & have the lowliness to submit ourselves unto him, and to receive all his chastyzements patiently & quietly. If we be not come to this trial, that is to say, if we be not patient when God scourgeth us: all the service that we do unto him will be no great matter. True it is that God will well accept those that be his, even in the time of their prosperity: howbeit for as much as it behoveth us to consider why he maketh us to pass thorough the said boultell of affliction: therefore must we the better beareaway this lesson here. And furthermore whereas it is said here, that men will curse God to his face when they be cumbered with afflictions: true it is that this cometh not to pass at the first push. For as yet a while there will remain some reverence of God who is imprinted in us: so as if we be put to some hard pinch, no doubt but we will groin at it and repined against it secretly: but to open our mouth to blaspheme God, it will as yet go against our nature. But when we have thus fretted and chafed at it, if the misery increase still, or continue very long: then doth our impatiency kindle as a fire, and we begin to flush out that which had erst been locked up in our hearts. Thus we see how at length they that are afflicted do curse God to his face: that is to say, how they overshoot themselves out of measure, so as they regard not any more the Majesty of God▪ to humble themselves unto it, ne consider that if they are become rebels against him, they shall not any more attain to take hold of his judgement which restrained them from rushing into such outrage. And therefore good cause have we to pray unto God to bridle our tongues as well as our hearts, and not to suffer us at any time to fall into such excess as to curse him openly: but rather that the issue of the chastyzementes which he sendeth may be so lucky to us, as they may turn to our profit and welfare, according as his intent is that they should do, when he scourgeth us. Lo what we have to gather of this strain. And by the way let us mark that although Satan be the father of lying, yet he speaketh truth here, when he sayeth that God bade been as a bulwark to job, and had fenced his bouse on all sides, and that he had made ●im to prospero. Behold how he turneth himself into an Angel of light. For asmuch as he was before God, it stood him in hand to set a fair colour on his matters, for there was no place for him to use such trumpery as he useth towards men to deceive them. Thus Satan groundeth himself upon true principles: but that was to apply them unto evil: for his desire was nothing else but to destroy job. And he sayeth, that God had been a bulwark to him. Then let us understand, that if we will be maintained in this world, God must needs put to his hand. For what is our life? And to how many necessities is it subject? Therefore we could not stand one minute of an hour, if we were not preserved by the grace of God. ●● like wise is it with all things that we possess. God must be fain to fence us. And who I pray you is he that speaketh here? It is even Satan, whose coming is of purpose to overwhelm us, both in our goods and in our persons, if we be not (as you would say) well walled, so as God serve us for a bulwark, according also as we shall see him to be in the process of the text. For as soon as Satan hath his leave, we see how he taketh away all Job's goods from him, and with what violence he goes about it. Therefore it was requisite that job should be fenced all the while aforehand by the grace of God, and that it should serve to rampire him round about. And this lesson is greatly for our profit. For hereby we be warned to pray unto God, that it may please him to defend us, for asmuch as while we be in this world, we are as it were in a wild wood full of robbers. And here we see also why the Scriptures attribute these titles unto him: namely that he is our buckler and shield, our wall and trench, our rampire and bulwark, our tower and fortress. Wherefore doth the Scripture use so many words to betoken that God's protection is of force? It is to teach us, that without him we should perish a hundred thousand times a day, and therefore that he must be fain to watch continually for our safety. We see then (as I have said) how it is requisite that men should acknowledge their life to be nothing, considering how it is so frail as nothing can be more, & how it is subject to an infinite number of deaths, in so much that they be thereby stirred up to pray God to take them into his tuition: and when they shall have lived one day, they must acknowledge that they were maintained by God, and unto him must they yield the praise of all. Lo what we have to mark in this strain. For if Satan who is the enemy of all truth, do confess how it is God that is man's defence, & is compelled to say so, as if he were upon a rack: seeing God hath made us to taste of his working, and made us to feel it: what an unthankfulness shall it be if we confess less than Satan hath done, who desireth nothing else but to deface or rather utterly to abolish Gods gracious goodness, by his lying, so as it might not be known at all? So then we see that such as think not of this protection of God, are worse than the Devil, and needs must it be that they are turned into brute beasts, or rather altogether bewitched. Thus much concerning that word. Consequently it is said, That God gave Satan leave to do what he listed with all Job's goods, conditionally that Bee touched not his person. Hear at the first blush a man might marvel, why God did so give over his servant job to Satan's pleasure: is it meet that the Devil should have such credit with God, that when he craveth leave to work us mischief, God should grant it him? It seemeth that God favoureth him, and that he maketh sport with us in the mean while as with a tennis ball. But let us mark, that when God granteth Satan this thing, he doth it not to pleasure him, neither is he moved of any favour that he beareth towards him: but by cause he hath ordained it in his own purpose: he is not moved by Satan's suit, nor persuaded by him to suffer job to be so punished. He had already so determined in his own purpose. Before Satan had uttered any word, or made any such petition, God was minded to punish his servant, and he minded it for ●ust cause, the which he hath disclozed unto us: & though the same were to us unknown, yet must we lay our hand upon our mouth and say, that God is righteous and unpartial in all that he doth. Thus ye see the first point that we have to mark: that is to wit, that God here granted not Satan's request as though he had been moved by his suit: but for asmuch as he was minded of his own good will to chastyze job: therefore he granted Satan his demand: verily even to spite Satan, and to have the greater triumph against in putting him to confusion. For Satan made full reckoning that job should have cursed God to his face, that is to say, that he should have blasphemed him with open mouth, when he came to be beaten so roughly. And why did Satan so? For he considered what we are of ourselves: that is to wit, how we be as fleeting as water, and that all our strength is nothing. But in the mean while he had no understanding of God's grace, how strong and invincible the same is in us. True it is that he feeleth it, and that he hath experience of it spite of his heart: and yet for all that, he knoweth it not a whit. And see how he is deceived▪ see whereupon he maketh his reckoning: namely that if he can get leave to torment us, we shall be vanquished out of hand, we shall be swallowed up of heaviness by and by, and that we will fall into despair & blaspheme God. Lo what Satan hopeth, and what he pretendeth to do. Mark it well. But God will resist him, and disappoint him of his hope. For he will send the grace of his holy Ghost before hand, and so shall Satan be confounded when he sees he hath no power to compass the thing that he meant to have attempted against God's servants, but all goes backward and clean contrary to his intent: God therefore knowing what the issue of Job's afflictions should be▪ had determined in his own purpose to scourge him, and so you may see he did it not at Satan's instigation. Why then doth the holy Scripture tell us here, that it was done at Satan's request▪ That is for two causes. first, that when we be beaten with God's rods, we might know that Satan procured it, yea even to cast us into despair. And this is it which S. Paul showeth us in the text which hath been alleged a few days ago: namely that we have battle against spiritual powers, and not against flesh & blood. As often then as any evil befalls us, let us be sure that Satan hath practised it against us: to the end we may withstand him by faith: and that we being fenced & armed with the mighty power of God, and knowing that Satan hath so great power over us, may retire ourselves to the refuge of him that is able to strengthen us. Hear ye see whereunto the Scripture had an eye in that case. And now for the second point, the Scripture meaneth to show Gods fatherly love towards us, in somuch as he supporteth us as his little babes, and giveth not any such liberty over us, as our enemy would very fain have, specially that he might take his pleasure in afflicting us, were it not that he knoweth how the same is for our singular welfare. True it is that we must be fully resolved upon this point, namely that though we know not wherefore God punisheth us, we must always acknowledge the same to be rightful. But yet therewithal it behoveth us more over to have this lesson printed in our hearts: namely that God loveth us so tenderly, that he desireth nothing but to bring us home again, in so much that he spareth us, and holdeth us as it were in his lap, for so we see that the Scripture speaketh. Now then, when we see Satan come to kindle the fire, & that he hath sewed unto God to have job persecuted: let us mark how the Scripture showeth us, that God handleth us not so roughly without cause, and yet that it is not at the suit of our enemy, (for he would desire nothing so much as to keep us in rest and at our own ease, if it were expedient for us:) but because it is good for us to be so exercised by afflictions, yea even at Satan's hand: & well doth God permit him so to do, forasmuch as he knoweth it to be good & profitable for us. Mark (I say) what we have to note here. And to prove that it is so, let us take a contrary example. In the last Chapter of the first book of Kings, it is likewise said that God held an Assize: and there is such another description as is here, how the Prophet had seen God set in his chair of estate, and how he demanded there, Who is it that shall beguile me Achab? Satan prevented not God in that case, nother came he aforehand to say, If thou wilt give me leave to beguile Achab, I will do whatsoever thou wilt have me to do. But God beginneth, saying: where shall I find a lying spirit to go and deceive Achab? for I see he will needs be drowned even into the bottom of hell. And wherefore is it that God speaketh so? Even because the case stood upon executing of just vengeance upon an hypocrite, a despiser full of cruelty, and a mortal enemy of all goodness. Achab was a man that had perverted all God's service utterly, & was wholly defiled with his own Idols: & therewithal also was full of sturdiness and malice against the Prophets, and would give no ear to any admonition. When he was thus hardened in his sins, in such sort as a man could gain nothing by seeking to bring him into the right way: after that God had assayed all ways, & saw he was a man forlorn: then he held his assizes, and demanded who was he that would deceive Achab? for it was Gods will to execute the office of a judge. We see then, that when God meaneth to punish wicked folk, and to execute his wrath upon them according to their deserts: he tarrieth not till he be moved to it by Satan, but preventeth him. In this present text when question is had of punishing job, that is to say, that God dealeth roughly with one of his own children, needs must the same come to pass by the pursuit of the enemy. Lo here the diversity which showeth us the reason why Satan's request is granted him in this text. So then let us mark well, that the Scripture meaneth by all means to teach us to glorify God continually, that we knowing his goodness towards us, might take occasion to magnify him, and therewithal that we should understand how his vengeance is just against all wicked persons, and that if he punish them, he doth but his office, to the end he may be feared, reverenced, and honoured of all the world, and thus ye see what we have to bear in mind. But by the way a man may think it strange how God is served so by Satan. But I have told already, that we shall by and by wanze away like water, if we be not fully persuaded of this point, that the devils are in such wise under God's guydance, as they can do nothing without his leave. Yet is there a further matter, that is to wit, that the Devils are as it were Gods hangmen to execute his judgements and the punishments which he will have done upon the wicked. Also they are as his rods whereby he chastizeth his children. To be short, it behoveth the Devil to be the instrument of God's wrath, and to execute his will: not that he doth it of his own voluntary good will as I have said, but because God hath the sovereign dominion over all his creatures, so as they must needs yield unto him, and turn themselves whither soever he thinketh good. But here is one great diversity which we must mark. For when God hath given Satan leave to punish job, he sayeth to him: Behold, thou mayst work thy spite upon all his substance, but touch not his person. And again, after he hath destroyed all his goods, he sayeth: thou mayst touch his person, but thou shalt not come near his soul. Herein again we see how God reserveth always the soul of job, so as Satan can no more but torment him in goods, and in his mortal life, and in his honour: for he had not the power to enter into his soul to seduce him, and to make him to burst out into impatiency. This will be the better understood by a contrary similitude. When God giveth Satan commission to execute his wrath upon the unbelievers, he not only permitteth him to punish them in their goods, and with sickness and diseases, or in some other manner: but also he goeth further, which is, that he giveth him power to lead them into error, and to deceive them as we have already alleged in the example of Achab. Behold how God sayeth, Who shall beguile me Achab? And Satan said, I will be a lying spirit in the mouth of all his Prophets. We see there a far larger commission than this is here. For the matter is not only that Achab should be beguiled by some outward means. But we see that the Prophets must beguile him under the shadow of truth. And that is it that S. Paul meaneth by saying, that when men have no mind to obey God and his truth, nor will to frame themselves thereunto: and above all when God hath been so gracious as to manifest himself unto them, and to show them the way of salvation: if they be so unhappy to reject so great grace of God and to refuse it: then behold, God sendeth them falseprophets and deceivers, who not only shall pervert all good doctrine, but also shall be believed: for he will give them speediness in error. It behoveth us to weigh well this saying, according also as it importeth much. For what is meant by this speedefulnesse of error? It is when God withdraweth his brightness from us, whereby our wits are dazzled and we become so dull, that we discern no more than brute beasts: but although the pit lie wide open before us, yet we stumble into it without seeing of it a whit. And why so? Because there is no more advisedness or wisdom in us, for as much as God hath given Satan power to mock us and beguile us, yea and even to blind us and bewitch us in such wise, as we wot not which way to turn us, that we tumble not into some new snare or other. Behold (I say) how God worketh toward the unbelievers and reprobates: namely that he giveth Satan speediness of error, to entrap them, and they shall never perceive it. But he dealeth not so towards such as are his, when he afflicteth them. For although Satan assault them: yet notwithstanding they be always preserved, & have wherewith to beat back his temptations. For God hath armed them with his own power, so as Satan can do no more than he hath leave to do: and God putteth a bar in his way, in such sort as he is held short in every mischief that he steppeth forth unto, and can do nothing further than God's good pleasure licenseth him. Thus ye see what we have to mark. And herewithal we have to observe further, that God's judgements are of such a sort, as he executeth them both upon good and bad. True it is that if we will follow our own opinion: we might wonder how it should come to pass, that God giveth such authority and pre-eminence unto Satan, as to be able to lead us amiss. This will be a very strange thing to our own imagination. But what then? Seeing that the Scripture telleth us so, it behoveth us to humble ourselves, and to wait till the day come that we may better conceive God's secrets which are incomprehensible to us at this day, & therefore we must learn to magnify them, and to honour God's judgements, having them in reverence and admiration, until they may be better known unto us. For we have too small a capacity to know them thoroughly as now. Therefore we must walk in humility, contenting ourselves to know but in part, until full knowledge be disclosed unto us at the latter day. But how soever the case stand, we must not be ignorant in that which the Scripture showeth us: that is to wit, that god serveth his own turn by Satan, in such wise as Satan is always ready to seduce men when they have deserved it: and specially when they refuse to obey the truth, then must they needs be carried away unto lies. As concerning the faithful God doth now & then leave them also unto Satan, so as they be seduced by him, like as job was not exempted from that inconvenience in the end. And also we see what is said of David in the holy stories. For whereof came it that he numbered the people? The text reporteth how it was the Devil that stirred up all the mischief, when David numbered so the people of God. David them being one of God's children, was notwithstanding sometimes delivered into the power of Satan, to be beguiled by him. Now when we see this, we have good cause too pray unto God, and to come shroud ourselves under the shadow of his wings, and there to hide us. For if such things befell unto David, what shall become of us? Herewithal let us also mark, that when God giveth Satan such sway over the faithful: it is but for a little while. And here ye may see why it is said, that Satan's dominion is over the unbelievers and upon all the stubborneharted. It is not without cause that Saint Paul maketh this distinction. He worketh even now (sayeth he) in all the unbelievers. Thus placeth he the reign of Satan, in them that are separated from GOD and cut off from his Church. And wherefore? For there we see he is in his own bounds. But when he hath power to wound the children of God, our Lord permitteth that to humble them: too the end that when they be so grievously tormented, and yet do all the while resist the assaults that are made upon them, they should understand that that cometh not of themselves, but that they be upheld otherwise, that is too wit by the grace of God, and by the power of his holy spirit. So then, when God giveth Satan leave to tempt faithful ones: ordinarily it is to make them to be served therewith as with a medicine. And herein we see Gods marvelous goodness, how he turneth the evil into good. For what can Satan bring but rank poison and venom? Yea we know he hath nothing with him but death for he is called the Prince thereof. So then, whatsoever Satan can bring, it tendeth altogether to men's destruction, and too the drowning of them in endless damnation. And yet notwithstanding, God findeth the mean that the evil which is in Satan, is turned to our welfare. And here we see how Saint Paul was physiked, as he himself confesseth, after he had spoken of the high revelations that had been given unto him. God (sayeth he) hath provided that I should not exalt myself too much. Lo here a good provision and very profitable for Saint Paul. For we know that pride is ready to throw us headlong into the bottomless pit, and that there is nothing that provoketh God's displeasure more: for needs must he always show himself an enemy to the proud, and to such as presume upon their own strength in what wise so ever it be. And Saint Paul was in the same danger, if God had not remedied it. In what sort did he it? It was (sayeth Paul) by sending me the messenger of Satan to buffet me. See how Satan worketh in Saint Paul, yea even by God's permission. And what was the issue of it? Out of doubt Satan meant to have overwhelmed Paul, and his intent was to have driven him into wickedness, to the end he should have given over the service of God, and by little and little withdraw himself from Christianity, by reason of the wearisome troubles and miseries which he endured without ceasing. Lo here what Satan intended. But what for that? God purposed another end: namely to bridle his servant, that he should not forget himself, and so exalt himself too much. And for this cause was he buffeted. For he useth the said similitude of buffeting for the nonce: as who would say, God used him not as a man of arms that fighteth in the field, to give him a glorious victory: but buffeted him like a boy too his shame and reproach. Thus the holy Apostle whom God had endued with so excellent gifts of the holy Ghost, was so far made an underling to Satan, that Satan spitted in his face and wrought him marry other villainies. We see then how God turneth the evil into good. when he maketh all Satan's stings to serve us as medicines, whereby he purgeth us of the vices that lie hid in us. And therefore we have cause too praise God in all respects, yea even though that at the first sight his judgements be over boisterous to our imagination, and that we be not able to conceive them by our fleshly understanding. When we have well considered all, we shall evermore have wherefore to magnify God. Thus much as touching this strain, wherein it is said, that God gave Satan leave to punish job, howbeit so as he forewarned him that he should not touch his person. In effect, we have to mark, that when God giveth Satan liberty too assail us in such sort as he maketh many sore assaults upon us: yet nevertheless he goeth all by measure, as one that knoweth what we be able to bear, and what is expedient for us. Finally it is said, That Satan went out from the presence of the Lord Not that Satan did what he list as if God saw him not any more: but to signify unto us what the fury of Satan is, and what is his accustomed manner of dealing: that is to wit, that he did the worst he could, without regarding that he is subject to God, and that he used his own rebelliousness, in making havoc of Job's goods: howbeit that there is yet one thing more meant by that saying: that is to wit, that Satan did in effectual deed show the leave that he had gotten. For I have told you already, that this strait determination of God, which was unknown to men, is now declared to us here. For whereas the Scripture telleth us the things which are apparent unto us, as how job was by and by spoiled of all his goods, how his children were slain, and how he himself was sore plagued in his own person: these things were commonly known to all men. But all men knew not that which was rehearsed afore: that is to wit, that God held his assizes, and that all was disposed by his ordinance, and nothing happened without his providence. They that have the eyes of faith too comprehend this, have the understanding of it. The residue, perceive but only the things that were done outwardly. And here we see wherefore it is said, that Satan went out from the presence of the Lord. For the holy Scripture putteth a difference between the outward things that are done, and the purpose of God which is not known but to the faithful, which lift up themselves above their own reason and above all their natural wits. For we shall never attain too the knowledge of God's Majesty, except we be carried up above all our own ability. And now the Scripture returneth to the Story, when it sayeth that Satan is departed from the presence of the Lord: that is to say, it was visibly perceived and after an apparent manner how he punished job. Thus we see what is meant thereby. The residue is always to express the nature of Satan: which is, that he with an inordinate rage casteth out fire and flame as though he would make a clean dispatch of all together: and too be short, how it is his office too tempt men, as it appeareth in the place where jesus Christ was tempted, where it is said, Behold he that tempteth. This term and title of Tempter is attributed peculiarly unto Satan. And why so? To the end we should know, that he seeketh nothing but to destroy all, and to put mankind too confusion. Thus we see that all his diligence, all his going about and all his trotting up and down, is to lead us with him to destruction: and for that purpose desireth he to be exempted from obedience unto God, that he might turn all upside down. Seeing we know this, we aught too be so much the more provoked to pray unto God, to take us into his hand and tuition. For when he receiveth us, we be in safety from all the troubles that Satan can practise against us. But if God once withdraw himself from us, or do but only slack his hand a little, by and by we shall be overcome by Satan. We see then how we be taught, on the one side to humble ourselves, and to walk in fear and wariness, and on the other side to call upon God, assuring ourselves that as long as we be succoured by him, we shall want nothing: yea, and that although we be fain to fight against great distresses: yet we shall be sure of the victory, which he hath promised to all those that are his.  
Now let us fall down before the majesty of our God, praying him too make us perceive the evils that are in us, and that upon the knowing of them, every one of us may feel himself full of infirmities, yea even of the outrageous vices for the which we well deserve too be thrust out of his presence. And herewithal let us pray, him to strengthen us in such wise by his holy spirit, as we may bliss him continually both in prosperity and adversity: and that we may not desire any other thing than to please him in all points, and to yield ourselves wholly unto him. And that although we have to do with an enemy that is overstrong and over boisterous, whom we be not able to resist and to bear back his blows: yet notwithstanding, through the maintenance and power of our good God, we may continued in his obeisance unto the end: that is to say, even until he have gathered us home to himself, to make us partakers of that most happy triumph, which he hath prepared for us in his heavenly glory. That he will grant this benefit and grace, not only unto us, but also. etc.   

The sixth Sermon upon the first Chapter.  
13. One day as his Sons and Daughters were eating and drinking of wine in their elder brother's house,  
14. A messenger came unto job and said: The Oxen were labouring, and the she asses were feeding by,  
15. And behold the Sabeans broke in upon them and took them, and have slain thy servants with the edge of the sword, And I am escaped alone to bring thee word of it.  
16. And as he was yet speaking, Behold there was another which said, The fire of God is fallen from Heaven, and hath burned upthy Sheep and thy servants, And I only am escaped to bring thee word of it.  
17. And as he was yet speaking, behold another which said, The Chaldees have made three bands and brake in upon thy Camels, and have taken them away, and have also smitten thy servants with the edge of the sword, And I only am escaped to come and tell thee.  
18. As he was speaking, behold another, saying: Thy Sons and thy Daughters were eating and drinking of wine in their elder brother's house,  
19 Behold an hideous wind from the wilderness rushed against the house, and crushed the four Corners of it together, and it is fallen upon the young folk, and they be dead, And I am escaped alone to tell thee of it.  
IT is said that God's Angels encamp themselves round about the faithful: and this present story showeth us, how greatly it is for our behoof to be so guarded and fenced round about. For we see what the rage of Satan is against all those that fear God. If we consider well what the state of our life is: we shall found ourselves subject to a hundred thousand kinds of death, and that we cannot tread one step, but▪ we shall be wounded. And we have skill enough too say, that man is nothing, considering the frailty that is in him. But in the mean while we consider not sufficiently what the malice of Satan is, who underpryeth us, & practiseth all that he can against us, to cast us into despair. And therefore our Lord is here minded to advertise us, what need we have to be guarded by his Angels, which fight against all the assaults that Satan intendeth against us. For like as Satan is an adversary against us: so doth God appoint his Angels to maintain us, and will have them to be the workers of our welfare. Now, that we may the better understand that which I have touched: let us first mark that job is punished here in sundry sorts, that is to wit, in all his goods and in his children. Satan was hold short so as he could not attempt any thing against his person, but only against his goods. This showeth full well, that god had given them up into his hands, & afterward Job's children also, which were as dear to him as his own life. And there is yet one other point: which is, that job forewent not his goods and his children all after one manner: but the Devil had a policy to sand him divers temptations. For he stirred him up enemies on the one side, and he himself served to sand down lightning from the heaven & tempests from the air on the other side. Lo how this servant of God is tormented in divers sorts. And it might augment his grief and trouble him yet more, too think thus with himself. How now? Not only men are contrary to me, but also God himself fighteth against me. Behold here the crastynesse of Satan. True it is that this will seem strange to us at the first push: and here we may see what hath moved some men too be of opinion, that God hath set us down here a certain potrayture of patience, and not aplayne story or deed done. But such men understand not how God dealeth with his servants according too the measure of saith which he hath distributed unto them. How is that? We are not tempted all alike: for God hath not made us all so strong as were requisite. There are some weaklings, and God supporteth them. And if he chastise them, it is to humble them, to the end they should take heed to themselves, and call upon God more earnestly. There are other some far more strong and stout: and wherefore are they so? Because God hath powered out his spirit upon them in much greater abundance. For (as I have erst said) accordingly as God dealeth unto us of the strength that is in himself: so doth he exercise us, & he will have our faith tried, which thing we are sure is not against our profit, howbeit that he only know wherefore he doth it. He is not bound to us to give us one drop of strength, he may leave us in our own weakness, too 'cause us to be oppressed and utterly destroyed every minute of an hour. For in ourselves we have no mean too resist, saving so far forth as God strengtheneth us by his grace. Yet notwithstanding (as I have said) that is not all after one fashion. For the one sort abide weak still, and the other sort have a far greater strength. And here we see wherefore the holy men that have been endued with excellent graces, have also been much more tormented in their life. Which of us hath been so roughly dealt with as Abraham, or hath had so miserable a life as never to be in rest? For we see that God commanded him to forsake his native Country: and when he had done so, he tarried lingering in the mids of his journey, until his father was deceased by the way. In the end he went into the country, and yet he wist not which way he should take nor whither he should go. For God vouchsafed not too tell him which was the Country that he called him unto, but hold him as a foul upon the water. When he was come thither: some troubled him▪ othersome spited him, and he had nothing but unquietness. Within a while, when the men had wrought him as much spite as they could: famine persecuted him, so as he was feign too get him away, and his wife was taken from him. After ward when he returned: he was new to begin again, and he was feign too go to another place too seek pasture. And yet for all this, God said to him. Take no thought, I will give thee this land, and thou shalt be Lord and master of it. Yea, but he saw nothing. Of all this while he had not a place to settle in, and yet notwithstanding God promiseth too make him heir of the whole world. afterward, while it was likely that he should have had issue, he had none, and yet was that the thing that should have been his comfort. He is old and drooping, and yet God sayeth unto him, Thou canst have no welfare except thou have issue. And how could that be? for he is already so aged, as he could not well tarric for it. God hath given him Ishmael. But he must be banished and cut off from that house. After in the end● when he had Isaac according too the promise: God plucked that sun of his from him, and said to him, Go kill him. This is yet more than we have heard of job: for if a father hear that his children be slain with lightning, or else that some body hath murdered them: surely it must needs be a great grief to him, and hard to bear. But to go kill his child with his own hand, that is a thing too extreme for him to do But Abraham must come in place again here. afterward when God had given him his son again, as though he had been raised up from death: he showed him what manner of promise it was that he had made unto him. Hitherto (saith God) I have borne thee in hand, that thou shouldest inherit this land. But so far off art thou from enjoying it thyself, or from taking possession of it during thy life: that thine offspring must be driven from hence, and devil in a strange land under exceeding cruel tyranny, by the space of four hundred years▪ We see how God exercised his servant Abraham after a strange fashion unaccustomed among men▪ And wherefore? For he had also strengthened him by his holy spirit, and therefore he gave him great and very rough assaults. See then how God worketh in those that are the excellenter sort, to the end they should be as mirrors and examples unto us to follow. And in good sooth a man shall never make such workmanship in a little shop as in a great one, where he may have stuff and store of workmen, so as all things are well furnished and in good order. For if he have but a small shop, he shall not be able too do any great piece of work. Even so doth God We see then how it was convenient that job should be set forth unto us as a pattern, and that God should plague him to the uttermost, too the intent that when we compare ourselves with him, every one of us may be ashamed, seeing we be not able to suffer any affliction, be it never so light or mean: for we be so tender as it is pity to see it. If God send us any adversity, we never consider wherein he spareth us: but our mind is upon our present grief, and we will not be comforted by taking hold of God's goodness, in that he holdeth us up. As how? If a man be sick, he taketh such an inward conceit of his disease, that he thinketh upon none other thing, neither considereth he the matter thus: God hath given me here many means too ease me withal, I am succoured in my distress, men have a care of me, I am served and tended (as one man hath his wife, an other his children, and an other his servants too tend him) and therefore I see that God doth not punish me out of measure: I say he hath remedies in a readiness for him: either he hath of his own store, or else he shall be relieved by some other. We never think upon any of these things: but the grief doth possess us in such sort, as we be still chawing on the bit too torment and rack ourselves, yea & even to be angry with God. And this is as villainous an unthankfulness as the other is: for when any inconvenience troubleth us, we must ever think with ourselves: Alas, if my good God pity me not, what shall become of me? I should not only endure this grief, but also far greater, which I have deserved, and God will find means enough too punish me more: for it is said that he hath his rods laid up in his coffers, and that when it pleaseth him too bring them forth against us we must be fain to feel other manner of stripes at his hand than we have done yet. If we mind such things, it is certain that in the midst of the greatest miseries and troubles that we can have in this world, we shall be comforted, and feel some assuagement of our griefs. But we do nothing at all in that behalf, insomuch that this lesson is written in vain. So then, let us bear in mind, that in the person of job, it is Gods will to give us a looking glass, wherein to behold that if we be scourged we must not take our adversities so sore to heart, nor be so nice, as too say, I can have no worse than this. Let us take good heed that we provoke not God's wrath in that wise, as many unadvised persons do. But let us bethink our selves thus: Surely my adversity is not over burdensome, and that is because I am too tender. But what should be done with me, if my God did not reach out his hand unto me? then out of question I should not have this trouble alone. For he hath store of other far greater and far more excessive. God knoweth what measure to keep in punishing me, so as if it please him, he can cast me into so bottomless depths, as I shall be carried even into hell. Therefore it becometh me now to have an eye to his goodness: and to thank him that he hath pitied me, and spared me. And for the proof hereof, behold here job, who was a man as I am, and seemed too be thoroughly fenced to the uttermost: and yet I see how God hath afflicted him here, not only in one kind, but after divers fashions. So then, when I weigh myself in the balance with him, it is good reason that I should be patient, that I should humble myself under the mighty hand of God, and that I should apply myself too his good will, desiring him to govern me, and to dispose of me as of his creature that is in his hand. If we deal thus: we shall perceive that God is ever present too secure such as trust in him, and rest themselves upon him. For albeit that we see a wonderful strength in job: yet verily he was a frail man as we be. And for proof here of, how could he have been so strengthened, if God had not lent him his hand? And is the strength that God uttered in job, abated at this day? Hath God altered either his purpose or his nature? Not: Then when we see that God hath strengthened job: we come to the promises that belong not to any one man alone, but to all men. Lo how God showeth, that if we be dismayed at the feebleness of our own flesh, he hath where with too remedy it, if we flee too him for refuge: & that if we be beaten down, he hath wherewith to strengthen us, yea though we were otherwise altogether forsaken. Seeing then that God offereth us remedy in such wise, whereby too relieve all our feebleness: let us not doubt, but that as he hath upheld his servant job, so will he work in us also at this day. For his meaning is nothing else than to seal, up his promises which are common to all men, and too give us assurance and experience of them in the person of one man, to the end we should not doubt but he will be as good as his word. Therefore let us not allege this excuse. Lo I am a man. For why? Was not job a man? was not Abraham a man? was not David so to? And whereof came it that they resisted temptations? O, yes. But they were aided. And is not God at this day the same he was then? is he changed since that time? Is it his mind too aid but a three or four? When he said, I will be your fortress and bulwark, and I will stick to you in all your needs, meant he it but to job, to Abraham, and to David? ment he it not to his whole Church? So then, unless we will charge God with untruth, we must boldly conclude, that like as he assisted job, so will he also assist us. But what? when we be destitute of the grace of God's holy spirit: that proceedeth of our own naughtiness, by cause we regard not the good turn that he is ready to do us when he giveth us his promises: and that although he prevent us, seeking nothing but to utter his power in maintaining us: yet notwithstanding, we shut the gate against him. And so we well perceive too what intent this story is written us, that is to wit (as I have said already) that we might know how God afflicteth those that are his: and there withal understand, that he forgetteth not too secure them at their need, and that according to the greatness of their necessity, the remedy is always ready in due season. Furthermore we have here a godly record, that afflictions are not always signs that God hareth us. If we have not this belief, it is impossible that we should be patient in adversity. For it is not for nought that Saint Paul saith, we aught too have comfort through patience. If a man comfort not himself in God, though he show never so great and invincible courage, yet is not the same to be called patience. For he is not patient as he aught to be. It is but the patience of a lombard as we say in the proverb: that is to say, it is patience perforce and against our will, as a mule chawing upon his bit. True it is that such as are of that sort, would feign make themselves constant, they would in no wise bow, and they say, see the wicked fortune, but what though, we must for all that be constant. Here ye see what the patience of the unbelievers is. Although they be renowned in the world for courageous and stout fellows: yet cease they not to lift up themselves against God, and to find fault with him: and to be short, every of them will needs clear himself. I know not (say they) why this is happened to me, but if it be for that fortune is against me, or for that God is idle and hath no mind of things, or rather else for that man's state is such. And so in the mean while, such manner of men cease not too have their hearts full of venom. But God will have us patient after another manner, that is to wit, he will have us ready too endure all things, assuring ourselves that good and evil proceed from the hand of him. He will have us too abide his chastisement, desiring nothing but too be governed by him, and renouncing all our own affections. And though it seem troublesome to us, he will have us fight against our own wicked lusts, and too resist them in such wise, as he alone may continued our master: for it is not possible that we should have that patientness so frank and free in us, if we take not occasion too comfort ourselves in God. And how will that be? It behoveth us too be well assured, that when God scourgeth us, he purposeth not our destruction, but rather procureth our welfare. For as for him that imagineth and deemeth God too be bent against him: he can not but fall into some grief and anguish of mind, yea and even into some frenzy to play the savage beast, and to lift up himself against God. Can we love God when we persuade ourselves that he seeketh nothing but to undo us, and to destroy us? So than it is very necessary for us to be fully resolved, that when God punisheth us, it is not a token that he hateth us, nor that he holdeth us for his enemies: but rather that he by that mean procureth our salvation. And here we see how that (as Saint Paul saith) our victory consisteth in taking hold of this love of God in jesus Christ, so as we be thoroughly persuaded, that God hath adopted us to be his children: for if we have that principle, we shall not be dismayed with any affliction. Why so? for sith that God loveth us, we shall never be confounded: and so little shall our afflictions hinder our welfare, that they shall turn to our furtherance, and God will work in such wise, that our salvation shall be advanced by the means thereof. So then, seeing that job who was beloved of God, and was one of the excellentest men that ever were in the world, hath been so grievously afflicted: Let us assure ourselves, that if God do now and then suffer us too abide over hard and painful adversities, yet ceaseth he not to keep us still under his protection, and to love us, and of very love to provide for us the things that are good and profitable. But we must come too that which is set down here, that is to wit, that God punished job, not only in his goods, but also in his children. This is to be marked well. For sometimes he that showeth himself stout in some one kind of temptation, will by and by be quailed in some other. As for example: There may be some man which in such wise despizeth the goods of this world, that if he have been very rich, and afterward be sore impoverished: ye shall not see him shrink, but continued still in good quiet, and he will say: well, I have been rich, but it was Gods will to chastise me: I am bereft of all my goods and substance, God be praised for it. A man would think that this man is so constant, as it should seem he hath no feeling of his adversity. Behold the great virtue of him. Yea but if he be assailed on the otherside, so as there happeneth some new temptation to him: ye shall see him so encumbered, as he hath no means too comfort himself. Then is it not enough for us too be patient against some one kind of adversity, but we must withstand all troubles.  
And here we see also why our Lord exerciseth us in divers manners: which is a thing to be marked advisedly. For after that God hath sent us some adversity, and we suppose ourselves to be escaped from it: we think it strange to see an other mischief come back again in the neck of it. This I say is very hard too our imagination. But God hath good reason too quicken us up so by divers temptations, too the end our patience may show itself as I have said heretofore. Now if a man's goods be dear too him: much more precious must his children needs be. And here we see also why it was our Lords will, that this should be the last tidings, as though job had been set here upon the rack. When a man is laid upon the rack, his torments are continually increased more & more, until they be come to the uttermost, that they can no more. Satan used the like policy with job. For when he caused word too be brought him: Behold, thine Oxen and thy she Asses are takeen away by the Sabeans, and Robbers are come and have slain thy servants: then was it as if he had first put the cord to him. Well, here we see the man laid upon the rack. When one came and told him: Behold, fire is fallen down from Heaven, and hath consumed thy cattle: it was as if a man should have hanged a great weight at his feet, to increase his pain, and too put him too the more grief. But see the extremity that came in the end when one brought him word of the death of his children. Then let us learn that when we have scaped some one adversity, which we thought to be over heavy and overhard to suffer: God is able too sand us another, that shall far exceed all that went afore. And why is that? For Satan presseth upon us on the one side, and God giveth him leave so to do, to the end aforesaid: which is, that we should pass through such trial, to the intent that God might be glorified in us, and that we might have so much the greater cause to yield him thanks: when he shall have delivered us from the assaults of such an enemy, and so mighty as Satan is. Sometimes also he doth it for our hardness sake. When he seeth that we be dull upon the spur, and that we be overslowe and resty: he must needs prick us so much the more roughly: according as we commonly say, A rough horse must have a rough rider. And so have we nothing here in the example of job, but to mark that which I have touched already. But here is also that which I have spoken of afore, namely that Job's temptations were divers in an other respect. For the robbers had carried away his goods and cattle, lightning from heaven had burnt up a great part of them, and a great tempest of wind had overthrown the house where his children were, and they were slain under it. Although his enemies had come and carried away his cattle, and that in the end they had broken into his house, & upon his children: all this had not been so hard and strange a matter as when it is said, that the lightning fell from heaven, & that a mighty boisterous wind had killed his children. For in that case job was provoked too say, what a thing is this? Men are against me, and God hath made himself mine enemy. For from whence cometh this lightning of the air? From whence come these hideous winds. It is said that the winds are Gods messengers to execute his commandments as though they were Heralds It is said, that the fire of heaven is as it were a sign of his presence. job therefore might have concluded thus: I see how God warreth against me on the one side, and men on the other, and there is neither heaven nor earth with me, but all is against me. Alas, whither may I go? Hereupon he might have been altogether plunged in despair. We see then, that when the temptations are so divers, we be much more troubled. And experience also showeth, so as every man may feel it in himself. For if we be tormented but after one sort, yea though the same be even too the uttermost, yet do we still conceive some hope. But when one man persecuteth us on the one side, and an other riseth up against us on another side, and the number of our enemies increaseth, so as we be laid at on all sides, & it seemeth that god is against us too, then can we no longer hold out, and we quite quail (as they say) like poor souls that be past all hope. Now when we see that this befell unto job: let us mark it well that we may take profit by it: assuring ourselves that God will also thoroughly try our say the and constancy by divers temptations. When men trouble us or do us any harm: it seemeth to us that God doth us wrong, if he avenge us not incontinently, so as we would have even heaven to bend itself against our enemies to revenge the injury that they have done us: and we consider not a whit how it is God that trieth us in that wise, and that he knoweth what is profitable and expedient for us better than we ourselves. By the way, a man might demand here, how it happened that fire came down from heaven too burn up Job's cattle. For the devil hath not the lightning and tempests in his power: we grant him no such sovereignty, as to have dominion in the air to raise whirlewynds and tempests at his pleasure. The answer hereunto is easy: howbeit that this matter shall be handled more fully in the next sermon. neverthelater, let us mark, that although the winds be God's heralds to execute his will, and that the lightning have like nature: yet the Devil worketh by them, when God useth his service, as hath been declared heretofore. Then let us think it not strange, that God should give the devil such a liberty, as to be able to raise up lightnings, whirlwinds and tempests. For he is not able to do it as often and as much as he himself listeth: but God serveth his own turn by him, as it pleaseth himself. Thus ye see the question assoiled, so as ye need not to marvel that the devil hath raised up such a tempest and rage of foul weather, as too beat down a house, or that he hath stirred up the lightning of heaven, that is too wit, so far forth as God permitted him, specially seeing God directed him too exercise the faith and patience of his servant. And heerewithall on the other side we have also too mark, that Job's patience was so much the more virtuous and commendable, in that he fell from such height, and in that he seemed too be so well fenced: and yet notwithstanding ceased not too bliss God even when he was utterly forlorn. This (I say) is worthy of singular commendation: for we know that such as are in prosperity forget themselves. I say, not only that the worldlings and such as think not at all upon God, but also that the faithful which have walked in the fear of God all their life long, yea and even they that keep still in the same mind, are overseen when they have all things at will, so as they forget themselves, and know not themselves any more. Let us mark what happened to Ezechias. Although he were wholly given to serve God and too do his own duty: yet notwithstanding, when he saw himself advanced above ordinary, he sent no more for the Prophet Esaye, nor meddled any more with seeking council at God's hand, but did all things after his own fancy, and magnified himself so much, that he provoked God's displeasure in the turning of a hand for showing his riches vaingloriously, in so much that the hand of God was fain to fall very roughly upon him, because of his folly and overweening, wherewith he was carried away. And this is he that David meaneth when he sayeth, I said in my abundance or prosperity I shall never be removed. David knew well how he had been advanced by God, and he never darkened his grace: but rather his mind was, that it might be had in remembrance too the worlds end, that God had drawn him up from the dung of the cattle, and settled him in the state of the kingdom. He magnified this, his will was, that this should be spoken of after his death, he vaunted not himself of his nobility, he challenged nothing to himself. And yet for all that, when God had established him in his kingdom, so as he saw himself in rest: he began to advance himself, and said he had brought all things to such a point, as he should never be more removed. But David showeth what we be when we be at our ease, namely, that we be sotted in the said folly, as it seemeth unto us that God will never change our estate when we be in our pleasures and iolities. Lo what we have to mark here: namely that there was a wonderful strength of mind in job, considering how he resisteth the said temptation so sudden and so great, and not only one temptation, but as many as came upon him altogether at one blow, and yet we see how he outstoode them. A little afore, he had been in such prosperity, as it might seem that all men had favoured him: there was not that man that did not magnify him. Too be short, Satan himself sayeth, it should seem that God hold him in his lap. He is in thy hand (sayeth Satan) and thou preservest him in such wise, as it should seem thou makest a cockney of him. Herewithal we seehowe he is handled in the turning of a hand, which thing might have been a very hard matter for him. So much the more than are we warned not too cease too look well to ourselves when God sendeth us any prosperity. For it is certain that if job had not oftentimes been waked by this trumpet, to say, who am I, what is my estate? he had been utterly confounded, as soon as God had afflicted him. Wherefore let us take heed to walk in fear and trembling, chief when we see that God sendeth us any worldly prosperity. For than is the time that the devil watcheth narrowliest to surprise us, and to cast some temptation before us that we never thought of. Thus ye see what we have to mark upon this sentence, where it is said, that at the time when job was so well settled, that he seemed he had so many bulwarks, as no evil could touch him: then in one moment both lighnings from Heaven, and a whirlwind of the air, and his enemies stripped him out of all that he had, so as he was brought to utter extremity, saving his person which God had reserved still to more grievous temptations. But for the residue, let us return to the sentence which I have touched already: that is to wit that we know what the rage of Satan is against the faithful. We have seen heretofore how God holdeth him short, saying Thou shalt not touch the person of job, and herewithal we see with what furiousness he hath proceeded. Let us now consider the means which he hath to torment us. For look how many infirmities we have, look how many kinds of adversities there are in the world, look how many overthwart things there be against us: so many are the sharp darts that Satan hath ever in a readiness against us, and so many wounds and deadly stripes is he able to give us, if God provide not otherwise for it: seeing that the devil hath continually such weapons, and that we on our side are altogether naked. I pray you what should become of us if God did not remedy it? So much the more therefore have we cause to tender thanks to our god, seeing we perceive that Satan can do no more than he giveth him leave to do, and therewithal we have need also too call upon God continually, and to say, Alas Lord, if we be not under thy protection, what shall become of us? We be sure that thou chastizest us for a time: but therewithal thou showest us thy fatherly goodness, in that thou sufferest us not to be utterly rooted out, considering the outrageousness of the enemy with whom we have to do. For shouldest thou give him the bridle against us, we must needs be devoured suddenly, even as one poor silly sheep, among an hundred thousand wolves. We see then how we aught to keep good ward and watch, and too stand upon our guard, to pray unto God that he suffer us not too be left up for a pray unto Satan. For if Satan durst be so hardy as to offer battle to the Saviour of the world, according as we see how our Lord jesus Christ was assailed: we may be sure he will be more hardy too run upon us. And therefore let us take the armour that God hath given us to resist him withal, which is his word, whereunto Saint Paul sendeth us, when he meaneth to arm us thoroughly against all the temptations of the world and the devil. Then let us receive that which God giveth us, that we be not negligent to help ourselves with the means which he putteth into our hands, but that we may secure ourselves at our need. Thus we see what we have in sum to remember concerning this lesson, if we will take profit by that which is showed us here in the example of job, waiting till the residue be set out more at large.  
But let us fall down before the face of our God, with acknowledgement of our offences, praying him to make us understand then better, yea even in such wise, as when he afflicteth us, we may assure ourselves it is for our sins and offences, and therewithal know that it is his will to mortify us to the worldward, and to draw us continually to himself, by making us too pass through afflictions, which must be so much the more sweet and amiable unto us, when we see how they tend to our welfare. And furthermore that he will give us the grace to be so mortified, as we may desire nothing but to be subject in such wise to his obeisance, as we may never serve from it, but persever in it more and more, even until he have drawn us into eternal rest. That it may please him too give this grace not only unto us, but also to all people and nations. etc.   

The seventh Sermon upon the first Chapter.  
20 Then job rose up, and rend his clotheses, and shore his head, and cast himself to the ground, and worshipped.  
21 And said, Naked I came out of my mother's womb, and naked I shall return again: the Lord hath given, and the Lord hath taken away: Blissed be the name of the Lord.  
22 In all this job sinned not, ne charged God with any unreasonableness.  
We can well say that Patience is a great virtue, as it is in deed: and yet there be very few that know what this word Patience meaneth: whereby a man may judge, that we be not very hasty too be patient, and to have the virtue that we esteem so much. But God perceiving such carelessness in men, mindeth to set before our eyes the thing that is so need full for us: for if we be not patient, our faith must needs vanish away: for she is not able too maintain herself without it. And forasmuch as it is so, Gods will is that in the mids of the miseries of this world, we should always have a quiet heart, and be so well assured of his goodness, as the same may make us merry and contented, and we may boast ourselves against Satan and all our enemies. And how were that possible, if we looked no higher than the world, ne considered not that although our estate be miserable in the opinion of the flesh: yet aught we to be contented with it, seeing that our God loveth us? And this present Text is as excellent as any in all the holy Scripture too show us what this word Patience importeth. And it behoveth us to be taught it, if we will have God too acknowledge us for patient in our afflictions. We commonly say, a man is patient, although he have no point of true patience in him. For whosoever suffereth adversity, him do men call patient. But by the way let us hold this for a rule, that to be patient, it behoveth us to moderate our sorrow. If there be any adversity it must be assuaged by considering that God ceaseth not to procure our welfare continually, and that we aught too be subject unto him, and that it is good reason he should govern us according to his good pleasure. Lo here wherein patience showeth itself. But there is nothing better nor more behoveful, than too look upon the glass that is set before us here. We have seen that job might have been overwhelmed with the report of so many evil tidings. But it is said, that he rose up and rend his clotheses, and polled his head, and cast himself upon the ground to humble himself afore God. Here we see, first of all that such as are patient, are sure of some grief, so as they feel great sorrow and anguish of heart: for were we as a block of wood, or as a stone, it were no virtue at all in us. Is that man worthy too be praised, which hath no feeling at all of his adversity? We see sometimes a poor madman laugh and scorn the whole world, yea even when he is at deaths door: but that is because he hath no feeling of his misery. This therefore deserveth not to be taken and esteemed for a virtue, for it is rather a blockishness. The brute beasts have sometime no feeling, yet are they not patient for all that. So then let us mark, that this word Patient, or patientness betokeneth not that men should become blockish, so as they should have no heaviness at all, nor be cumbered with any grief when they feel adversities: but the virtue is when they can moderate themselves, and hold such a measure, as they cease not to glorify God in the midst of all their miseries: nor be so overcombred and swallowed up with sorrow and anguish, as to quail altogether: but fight against their own passions, until they may be able too frame themselves too the good will of God, and too conclude, as job doth here, and finally to say, that he is righteous in all respects. And now let us see what we have to mark here, where it is said, that job rend his garment, and shore his head: for such fashions were customable in the East countries, according as we know that there were more ceremonies in those countries, than are in these cold countries where we devil. For when there happened any thing that might move men to great trouble: they rend their garments in token of sorrow. Mark this for a special point. And likewise in that country where men were wont to wear long heads: they polled themselves when they mourned, like as on the contrary part, where men use to poll their heads, they let their hear grow when they make any sorrow. Therefore Job's rending of his garment, and his polling of his head, are tokens of the heaviness that he conceiveth here. For it is certain that he did it not upon any hypocrisy, as oftentimes they that mean to counterfeit, do disguise themselves, too the end that men should think them too be in great heaviness, when they cease not to laugh in their hearts. job used no such hypocrisy. Let us assure ourselves then, that when he tare his garment and shore his head, he was full of extreme anguish and sorrow: and that when he cast himself to the ground, the same was another like record thereof. But it seemeth that job gave bridle too his heaviness, which were a fault to be condemned. For we know that men are wont to be but too excessive and inordinate in their passions. For though they restrain and repress themselves as much as they can: yet cease they not to pass measure: and there is nothing more hard, than to moderate a man's self in such wise, as we may keep rule and compass: we see that men cannot make merry, except they be over merry. Sorrow and heaviness is a passion yet far more headdie, carrying men away with far greater force than gladness doth. And therefore we have cause to stand upon our guard, as oftentimes and as long as God shall send us any adversity. For it is the thing wherein we are wont to overshoot ourselves most. And here it is said, that job rend his garment. It seemeth he meant to prick himself forward to be more sorrowful than he was: for the man that beholdeth himself so defaced, is astonished at himself. And afterward when he came to his ear: a man might say he had as it were sought helps to sharpen and increase his grief, and that it was as much as to strike the spurs into his own sides. And this (as I have said) may seem worthy to be condemned. But first we must understand, that the scripture purposeth here to express, that the sorrow of this holy man was so great and so vehement, as he was not able to stay himself from using the ordinary fashions, yea even to the tearing of his garments, to show that he felt such anguish as had wounded him even too the bottom of his heart. This is it that the scripture meant to express. But by the way, although men aught to stand upon their guard that they be not swallowed up of sorrow when they be afflicted: yet notwithstanding, when God sendeth us adversity, it is meet that we should think upon it. For the common fashion of putting away all grief is stark nought: and yet for all that we see how men have fallen into it: insomuch that when they have meant to have patience, they have quenched the consideration of their missehaps, thrust them far off, and chased them quite away: and to be short, have laboured to be so brutish, as they might not know nor discern any thing at all. But clean contrariwise, when God scourgeth us, it is not to give us blows on the head with a beetle, to the end we should be astonished and cast in a swoon: but his mind is to induce us to think upon our miseries, as how? For besides that we aught to call our sins to remembrance and too crave pardon for them, and to be so much the warer afterward to walk as it becometh us: we are instructed also what our life is, to the end we should not have an overliking of it, nor be puffed up with vanity or presumption as we be: but rather acknowledge the bond which we stand bound in to our God for using us so gently as to carry us as it were in his lap: and finally, that forasmuch as we see he hath a care of our life, we should look a great way afore us, that is to say, keep on our way still too the everlasting kingdom where as is our true joy and rest. We see then that God ceaseth not too be merciful unto us when he sendeth any affliction unto us. For he doth it to the end that by trying what is in us, we also might know what our estate is. Moreover it is good and profitable, that the faithful, when God afflicteth them, should enforce themselves to think, who am I? what am I? and wherefore am I thus afflicted? I say it is meet for them to think upon all these things. For we see how job could rend his garments and shear his head without offending of God. Not that he intended thereby to cast himself into overgreat heaviness: but all his doings tended to humility, like as also the same was a sign of repentance among the men of old time. For if God sent any plague or war among them: they clothed themselves with sackcloth, and cast dust upon their heads. Why did they so? It was not to feed the evil sorrow, whereof saint Paul speaketh and saith that it is after the manner of the world (for we must eschew that fault:) but for another sorrow which he affirmeth to be godly: which is, when men acknowledging themselves to be wretched sinners, do come before their judge and there condemn themselves, and show that they be worthy to be confounded. For he that clotheth himself with sackcloth, and casteth dust upon his head, witnesseth that he hath not any thing whereof to glory, but that he must hold his mouth shut, so that (in case as if he were already buried) he is feign to say, I am not worthy to go upon the earth, but it is meet that the earth should be upon me, and that God should cast me so low, as I might be trampled upon with men's feet. Thus ye see how job behaved himself. When he saw how God called him to lowliness, he was contented to frame himself to his good will, and for the same cause rend his clotheses and shore his head. Hereby we perceive (as I have touched already) that patience is not without grief, and therefore that it behoveth Gods children too be sad, and to feel their own sorrows: and yet for all that not cease to have the virtue of patientness, when they resist their own passions, in such wise as they conceive no heart-burning against God, nor pass measure in sorrowing, nor kick against the spur, but rather give glory unto God, as it followeth immediately in the text, That when job did cast himself unto the earth, he did it to worship God. For true it is, that the word which is set here, signifieth Too incline or bow down a man's self. But the meaning of it is, that he humble himself before God to do him reverence. We see many cast themselves to the ground, who for all that cease not to rage, in such wise, as if it were possible, they would mount above the clouds to give battle unto God. And we see some also carried away with rage, because they cannot rush against God as they would do. But contrariwise job did cast himself to the earth, of purpose too worship God, having a special eye unto him to humble himself before his high Majesty. For when we feel God's hand, it is to the intent we should do him more reverence than we have done afore. Surely if God handle us gently, it aught to move us to come to him, according as he allureth us by his doing. Wherefore useth he that great goodness but of purpose to draw us unto him? But forasmuch as we be so loath to come to him: he is feign to summon us, & to show what authority he hath over us: like as when a prince seeth his subject slow to do his duty, he sendeth his officer to him to summon him. So also God perceiving that we pass not of coming unto him, or rather that we come not to him with so willing and earnest affection as were requisite, provoketh us and summoneth us. job therefore knowing what is the end and true use of afflictions, did cast himself to the ground, of purpose to do reverence unto God, and to say: Lord, it is true that I have served & honoured thee heretofore, and of all the time that I have flourished and been in my chiefest triumph, I have had a pleasure to do thee service. But what for that? I have not known myself enough, and now I see what my frailty is, and how that all of us are wretched creatures. And therefore my Lord, I come now to do mine homage new again to thee, seeing it pleaseth thee to afflict me in this world. My Lord, I willingly yield myself unto thee, and I desire nothing but to put myself as a subject into thy hand howsoever the world go. Thus much concerning this saying, that job did cast himself too the ground, of purpose to worship God. And now let us come to that which is said, that is to wit, how job acknowledged what men are, Naked I came out of my mother's womb, and naked (saith he) I shall return again. Whereas he nameth his mother's womb, he meaneth another thing: that is too wit, the womb of the earth, who is the mother of all things. Or else as a man pinched at the heart, he uttereth not his words to the full, but as it were cutteth them half off, according as we see that such as are in extremity of sorrow, express not their words to the full. Nevertheless, this protestation is clear enough: that is to wit, that job meant to say thus: Very well, then must I be feign to return into the earth, even in the same plight that I came out of my mother's womb. True it is that a man may take this saying two ways: First as a general sentence: Behold how men come naked into the world: and when they pass out of it they come too the same point again: they brought not their riches, nor their honour, nor their pomp, nor their pleasures with them, and they must be fain to go away into rottenness, and the earth must receive them. But the other exposition is more agreeable: namely, that job applied the said sentence too his own person, as if he should say: I came naked out of my mother's womb, and it hath been God's pleasure to enrich me for a time, so as I have had great herds of cattle, a great household, and a goodly sort of children, and to be short, I was gloriously decked with the benefits and blessings which God had bestowed upon me. But now it is his will that I shall go hence stark naked: it is he hath enriched me with all these things, & now he taketh them away again, to the intent I should return into my first state, and dispose myself to creep forthwith into my grave. And this sentence is well worthy too be marked. For job could not make a better proof of his patience, than in determining too be stark naked, sith it was Gods good pleasure that he should be so. True it is that men have fair excuses, as that they can not force nature, but that (spite of their teeth) they must be fain to return naked too their graves. And even the Paynims have said, that there is not any thing but death, which showeth how small a thing man is. Why so? For we have a gulf of covetousness in us, so as we could find in our hearts to swallow up the whole earth. If a man have plenty of riches, of Vineyards, of Meadows and possessions: that sufficeth him not, God must be fain too created new worlds for us, if he mind too satisfy us. And yet be we once dead, we must have no more ground than our own length, wherein too rot and consume away to nothing. So then, death showeth what we be, and what is our nature: and yet nevertheless ye shall see many strive against that necessity. They make them gorgeous Tombs, and they will have triumphant funerals. It should seem that such men could find in their hearts to resist God: but they can not attain to their purpose. And truly such is the general state of man. But as for us, it becometh us too suffer patiently the loss of our goods and riches, when so ever we be bereft of them: I say, it becometh us too suffer God too strip us out of all, even to our bore and naked skin, and to prepare ourselves to return to our grave in the same state. Behold (I say) wherein we may prove ourselves too be patient. And this is it that job meant in this sentence. Also as oft and as long as we want the goods of this world, or endure hunger and cold, or be nipped with any adversity, and have no relief: let us be think us of our birth, and let us consider ourselves, both what we be, and whence we come. For men abuse the fatherly care that God hath of them in providing them the things which they have need of. True it is, that we aught to have this lesson well imprinted in our heart: namely, that God will not have us too want any thing, nor hath put us in this world without minding to nourish us there. But yet must we always acknowledge that the same cometh from elsewhere than [from ourselves] and that we may not think we have the things in our own right, which we hold of the free goodness of our God. If a man should find me of his own free cost, and say unto me, come daily to me, thou shalt have thus much wine, and thus much bread, and I will entertain thee, how beit that I will not bind myself too thee, but give thee it freely: If I would hereupon hold plea against him, to bind him at whose hand I aught to beg every day, and at whose hand I receive all my substance: or if I make a rent of that which he giveth me of his free liberality, should it not be a very heinous unthankfulness? I should deserve to be spitted in the face. And therefore much more are we bound to receive God's benefits with all modesty, assuring ourselves that he oweth us not any thing, and that in as much as we be poor, it becometh us to repair unto him too beg at his endless liberality every day. So then, when soever we be driven to any necessity, let us have recourse back (as I have said) and examine, from whence came I▪ Even out of my mother's womb, stark naked, and a poor and wretched creature: I was not able too help myself, nor too rid me of the poverty wherein I was, so as I must needs have perished altogether, if I had not been succoured by others: so it pleased God to foster me, and to entertain me even too this hour, and too give me of his gracious benefits without number. And therefore if it please him now to scourge me, it is good reason I should bear all patiently, seeing it cometh from his hand. Thus ye see what we have too mark upon that which job showeth us, in saying, Naked I came out of my mother's womb, and naked I shall return again too my grave. Finally, when God giveth goods into our hands, we imagine that we shall possess them some long time, and that the ownership of them shall continue with us, and that we shall be so accompanied with our riches, as they shall go with us too our grave, and that they shall never depart from us. But let us not make such account of them: for that were but too deceive ourselves. But contrariwise, let us assure ourselves, that if it be Gods good pleasure to take away the goods that he hath lente us, whither it be to night or to morrow, we must be ready too forego them, and that he doth us no wrong to bereave us in one minute of an hour, of all that we could get during our whole life. As concerning the residue, job leadeth us yet further, in saying, that God had given, and God had taken away, and that the name of the Lord was blessed therefore. When he sayeth, that God had given, he showeth how it is good reason, that God should have the disposing of the things that he hath put into our hands, seeing they be his. For when God sendeth us riches, he releaseth not his own right, that he should no more have the sovereignty which he aught to have as the maker of the world. For this word Maker importeth that he hath made all things in such sort, as it is meet that all power and sovereign dominion should remain unto himself. And albeit that men possess their portion of it, according to the portion of goods which he hath given them in this world, yet it is meet that he should still continued lord and master. job therefore knowing this, submitted himself wholly to God's good william. And it is the thing that all of us confess to be most rightful, notwithstanding that in the mean while there is not any man that is willing to frame himself thereafter. And for proof hereof, if God give us leave too joy a two or three days in any benefit of his: we think he doth us great wrong if he take it from us again, and we grudge against him for so doing. And what meaneth this? It is the same unthankfulness that I spoke of even now: namely that when God hath once showed himself liberal to us of his own free goodness: we are of opinion that he aught never too fail us what so ever we do. Lo here a sentence common enough in talk, howbeit so ill practised, as a man may well see that it is understood but of a very few. So much the more behoveth it us to consider what is meant by this saying, The Lord hath given, and the Lord hath taken away: that we may know what manner of authority the Lord hath, to give us the enjoying of his benefits, and also to take them away from us every minute of an hour at his pleasure. And here we see why Saint Paul exhorteth us that forasmuch as the shape of this world passeth away, and all the things therein do glide and vanish away: we should possess as if we possessed not, that is to say, we should not have our minds tied to them, as it is said in another place, that we must not settle ourselves upon the uncertainty of riches, but when God shall have bereft us of all that he gave us, we must be always ready to say with job: very well, thou O Lord hast used thine own right, thou hast given and thou hast taken away at thy pleasure. Thus ye see what is the effect of this strain: namely, that as often and whensoever we think upon the goods of this world, we must always bear in mind, that we hold them all of God. And upon what condition? Not in feesimple, so as he should pretend no more title to them, nor be master of them any more: but upon condition that if it please him to put them into our hands, he may also pluck them from us when he thinks good. Let us understand then, that we be so much the more bound to him, when he causeth us to enjoy some benefit of his for a day or a month, or for some space of time, and that we must not think it strange if he bereave us of them afterward, but have recourse to the said knowledge which I have spoken of, namely that God doth evermore hold such a superiority over us, as he may dispose of his own as he listeth himself. If it be lawful for mortal men too dispose of their goods as they list themselves: aught we not to grant it much more to the living God? Seeing then that God aught to have this mastership, not only over the things that we possess, but also over our own persons and over our children: let us humble ourselves afore him, to submit ourselves wholly to his holy will without gainsaying. Yea but for all that, there are very few that yield so much honour unto God. True it is that all men will easily say how it is God that hath given them all that they possess: but what for that? They challenge all too themselves and vaunt themselves as it were in spite of him. And what is that? I pray you is it any better than flat mockery? Yea verily it is too gross an hypocrisy when after we have protested to hold all things of God, yet notwithstanding we mean nothing less, than that he should have the disposition of them, or that he should change any thing, but we would have him let us alone and set us at free liberty, as if we were separated from him and exempted from his jurisdiction. This is as much as if a man should say, O, I am well contented to acknowledge such a one for my prince: I will do mine homage and allegiance unto him: howbeit so as he enter not into my house, so as he come not too demand any thing at my hand, so as he trouble me not. The world could not bear with such a villainy: and yet nevertheless we see how men dally with God. And what is it that we mean by this confession, that we hold all of him, and in the mean while will not abide that he should touch any thing? We see then how the world doth openly play mockholyday with God: and yet that it becometh us always to follow that which is showed us here: that is to wit, that forasmuch as God hath given us that which we possess, he may call it back again and withdraw it from us when he william. But yet that which is added by-and-by after (namely that the name of God should be blessed) importeth more. For herein job submitteth himself in such wise unto God, that he confesseth him to be good and just, notwithstanding that he be scourged so roughly at his hand. I have said that this importeth more: because that every man may grant all power and sovereignty unto God, and he may say, well, seeing he hath given, he may also take. But in the mean while he will not acknowledge that God dealeth justly and by good reason: for there are many who when they be scourged, do blame God of cruelty, or of overgreat roughness, so as they can not reserve unto him this right of his to withdraw that thing which he hath given them, nor consider (as I have said afore,) that they possess their goods with condition, that they may be stripped out of them to day, or to morrow. There are very few that have this consideration with them, to rest quietly upon it, and to confess that there is nothing better than to submit all things to God's Majesty, and to acknowledge that if he should let us follow our own sway, there were no way with us but confusion: and that if he govern us according to his will, all will be to our profit and welfare. Lo whereunto it behoveth us to come. And also we see there is very much imported in this sentence when it is said, Blissed be the name of the Lord. For we must not only pick out the words: but also consider of what mind they proceed, and that they be spoken truly and unfeignedly. For how is it possible that we should bliss the name of God, if we do not first acknowledge him to be righteous? But he that grudgeth against God as though he were cruel and unkind, curseth God: because that as much as in him lieth, he lifteth himself up against him. He that acknowledgeth not God to be his father, and himself to be God's child, ne yieldeth record of his goodness, blisseth not God. And why so? for they that taste not of the mercy and grace that God showeth to men when he afflicteth them: must needs grind their teeth at him, and cast up and vomit out some poison against him. Therefore to bliss the lords name, importeth as much, as to persuade ourselves that he is just and rightful of his own nature: and not only that, but also that he is good and merciful. Lo here how we may bliss God's name after the example of job: that is, by acknowledging his justice and uprightness, and moreover also his grace and fatherly goodness towards us. And here we see also why the text addeth for a conclusion, That in all these things job sinned not, nor charged God with any unreasonableness. Word for word it is thus: job did not say afore God or put upon God any unreasonable thing: and it is a manner of speaking well worthy to be marked. Whereof cometh it that men martyr themselves in such wise when God sendeth things clean contrary to their desire: but for that they know not that God doth all by reason, and that he hath just cause to do so? for had we it well printed in our hearts, that all things which God doth are grounded upon good reason: it is certain that we would be ashamed to encounter him as we do: considering (I say) how we know that he hath just occasion to dispose of all things in such wise as we see. Now then, it is purposely said, that job imputed not any unreasonable dealing unto God: that is to say, that he imagined not God to do any thing that was not just and upright. Mark this for a special point. But it behoveth us to mark, that in these words (unto God) there is very much implied: for we consider not how horrible a matter it is to talk of God's works after such sort as we do. If God send us not what so ever we wish, we fall too reasoning with him, and we hold plea with him. Not that we will seem too do so: but the deed itself showeth that it is so nevertherlesse. We have an eye to every blow, saying: How comes this to pass? But of what mind is this spoken? Even of a venomous heart, As if a man should say, This matter should have gone otherwise, I see no reason why it should be 〈◊〉 and so in the mean while, God is condemned among us. Behold how men rush without their bounds: And what do they in it? It is all one as if they should accuse God to be either a t 〈…〉 〈…〉nt, or a brainless person that seeketh nothing but to bring 〈…〉 to confusion. Lo what horrible blasphemy there followeth every blast of men's mouths, and yet there be very few that consider it. But yet it is so great a matter as it hath pleased the holy ghost to teach us, that if we mind to give glory unto God, and to bliss his name as becometh us, we must be fully persuaded, that God doth not any thing without reason. So then let us not charge him, nother with cruelty nor with ignorance, as though he did things of spite or at random: but let us acknowledge that in all points and in all respects he proceedeth with wonderful justice, exceeding great goodness, and infinite wisdom, so as there is nothing but uprightness and equity in all his doings. And true it is that here remaineth one point more to debate: that is to wit, how job acknowledged GOD to be the taker away of the things that he was spoiled of by the thieves, which seemeth a very strange thing unto us. But for as much as this time will not serve to declare it now: we will reserve it till to morrow. It shall suffice to show you, that if we be afflicted, we must not think it happeneth without reason, but rather that God hath just cause to do it. And therefore when we be troubled and grieved, we must have recourse unto him, and pray him to grant us the grace, to know that nothing befalleth us in this world, but by his ordinance: yea and to be assured, that he disposeth things in such wise, as all turn continually to our welfare. And when we have this manner of knowledge, it will make us to bear patiently the afflictions that he sendeth upon us. Also it will serve to humble us before him, and that when he hath made us to taste of his fatherly goodness, we shall desire nothing but to glorify him by all means, as well in adversity as in prosperity.  
Now let us fall down before the presence of our good God, with acknowledgement of our faults, praying him so to bridle us, as we may not overshoot ourselves in our vain imaginations, but rather that we knowing how all our benefit and welfare lieth in him, may come to him too seek it, resting ourselves wholly upon his mercy: That when he hath once made us to taste of it, we may be so fully persuaded of his love which he beareth us, that although he 'cause us to walk in many troubles and adversities in this world, yet we may never cease too cleave fast to him continually, nor too walk in fear and obedience unto him, until he have rid us out of this mortal body, and out of this imprisonment and bondage of sin wherein we be, too gather us up into his heavenly glory, where we shall have no let, but that we may rejoice in our God as partakers of his glory and of his goods. That he will grant this grace not only to us but also, etc.    


The eight Sermon, which is the first upon the second Chapter.  
This Sermon containeth the end of the former Chapter, The Lord hath given and the Lord hath taken away. etc. and also that which followeth in the second Chapter.  
1 IT befell on a day, that the children of God presented themselves before the Lord▪ among whom came Satan also to present himself to the Lord  
2 And the Lord said too Satan, from whence comest thou? Satan answered the Lord and said, from going about and from walking upon the earth.  
3 And the Lord said too Satan, hast thou taken heed of my servant job, who hath not his match upon earth, a sound and upright man, fearing God and withdrawing himself from evil, and which keepeth still his soundness? Hast not thou sought me to the end I should have destroyed him without cause?  
4 And Satan answered the Lord, A man will give skin for skin, and all that he hath, to save his life.  
5 But now lay thy hand upon him, and punish him in his flesh, and thou shalt see if he will not curse thee to thy face.  
6 And the Lord said to Satan: Behold, he is in thy hand: But spare his soul.  
I Have declared heretofore how the Devil being Gods mortal enemy as he is in deed, is fain for all that, to yield obedience to his maker, to whom he is subject, not that he doth it willingly, but by force. In so much that although the devil be so sore enraged as he is, to annoy and destroy the whole world: yet notwithstanding whatsoever he attempteth, or whatsoever he can devise and practise, he is able to bring nothing to pass, without the will of God. And like as Satan is held in awe, so also are the wicked men of the world. True it is that they pass their bounds as far as they can, and they bear themselves in hand, that they can withstand God, and there wanteth no good will in them to do it. But yet in the mean while God accomplisheth his own will by them, so that they be as tools wherewith he worketh and serveth his own purpose. And this point is very well uttered to us in the confession that job maketh, when he saith that God, (who had given him the goods that▪ he possessed) had also taken them away from him. For it is certain that Satan was the doer of all, both in raising the horrible tempest, and in spoiling job of his substance, & in kill of his children. Wherefore is it then that he imputeth these things unto God? Specially seeing we have seen heretofore that thieves and robbers spoiled him of his goods, is it meet that God should be uttered as the author of such thieving and robbery? It should seem that we meant to wrap him in the sins of men: for we cannot excuse them that came to invade the goods and cattle of job. We see here the thieves whom we may condemn: and yet notwithstanding job sayeth not, It is Satan that hath so wholly spoiled me, or they be the thieves that have rob me: but he saith it is God that hath done it. Doth job blaspheme God in saying so? No. For God alloweth his saying as we have seen already, that he charged not god with any unreasonable dealing: He hath confessed that God is righteous and full of equity, and hath glorified him as meet was: and yet nevertheless he saith flatly here, how God was the doer of the things which the thieves did, and that the devil was a doer of them too. Now than we see here, how God is evermore sovereign in degree in guiding and disposing the things that are here below, to lead them to such end as he thinketh good. And here is no matter for us too judge of after our own understanding as some overweening persons do, who will needs be wise in making God and all his whole world subject to their own fancy. These are beasts, yea and as beetleheaded beasts as any can be. They have neither knowledge nor wit: and yet to purchase themselves estimation, they say, they see no reason why God should be the doer of all things: for than should he be the author of sin. Do they not then control the holy ghost for speaking so? for we must needs yield to that. And when a man hath debated the matter thoroughly to and fro, he must needs come too the said conclusion, namely that we comprehend not the greatness and height of God's doings, further than it pleaseth him to give us some taste of them, at leastwise according to our capacity: which is oversmall. None knoweth God's works but himself alone: they are a bottomless deep (as the scripture saith) and we have no means to attain to them, in so much that all they which will search them shallbe confounded, except they go too it with all reverence and lowliness. Therefore it belongeth only unto God to give us knowledge what, how, and wherefore he doth: and therewithal it behoveth us to content ourselves with that which the scripture telleth us. And although it seem strange unto us, and we be not able to comprehend it by our capacity and reason: yet must we confess that God is righteous. And forasmuch as we attain it not: let us tarry the coming of the latter day, at which time we shall know no more by parcelmeale, nor as it were in dimness (as Saint Paul saith) but we shall then behold the things face to face which are showed us now as it were in a glass. Thus than we see an excellent Text too show us how God guideth and governeth the whole world by his Providence. But we have further too note, too what purpose the Holy Ghost telleth us, that GOD doth all, and that nothing can come too pass without his consent. It is to the end that we might despise Satan and all wicked men, when we see them practice and invent never so many things: because we are sure they are not able to bring their enterprises about. See then how God meaneth to assure us of his protection, and too show us how Satan is so far off from being master of himself too accomplish the thing that he would: that he is fain too serve Gods turn. Seeing that the case standeth so, let us apply the holy scripture to such use as this: namely that although we be hemmed in with enemies round about, and be here as a sheep in a woules' throat: yet notwithstanding we must not cease to trust in God, and to warrant ourselves, that as long as we be under the shadow of his wings, we shall be sure of our salvation. How so? Because he hath sovereign dominion over all creatures, in such sort as he holdeth even Satan himself and all wicked persons of the world in awe, & leadeth all things to such issue as he thinketh good▪ Lo whereupon we aught to stay, that we may call upon God quietly, and when we have called upon him, assure ourselves that he will guide us. And heerewithall it behoveth us to bear in mind, that which I have touched, that is to wit, that we become no judges of God, for that were overgreat presumption. Were it not too devilish a pride if men should not acknowledge God to be righteous, except they could perceive him to be so: but would have God to humble and abase himself so much us to say: well, I see I must be accountable to you? As for those that advance themselves into such pride, are they not all well worthy to be quite overwhelmed by God? Yes certess are they. Also we see here why Solomon saith, that they which are overinquisitive in searching God's majesty too far, and more than is requisite for them, shall be overwhelmed in their own pride, so as they shall be confounded. Then there remaineth nothing for us, but to have the said sobriety of praying unto God too teach us so much as is for our benefit and behoof, and to receive whatsoever he saith for good and rightful, with out pleading to the contrary. Thus ye see how we aught to proceed. But many men think themselves too have gained much when they have found some trifling cavillation, to uphold that▪ God doth not all the things that are done by Satan and by wicked men. It is commonly alleged for answer, that when wicked folk do any evil, God worketh not that: but only suffereth it, and simply giveth them leave. But seeing he hath authority and power to let them: is not his suffering or permission all one as if he did it himself? Therefore that is but a very fond excuse, and God hath no need of our leasings to maintain his truth and righteousness withal. We must not find such startingholes to stop wicked folks mouths withal, which would speak blasphemy against God's holiness: but it is enough to have that which the holy scripture telleth us. For that God not only permitteth and giveth leave, but also executeth his will, both by the devil and by wicked persons, it appeareth by this, that the Scripture saith not, Lord thou haste permitted but Lord thou haste done: Like as where David confesseth his sins and offences when God had punished him grievously: he saith, Lord, of whom shall I complain? for I see it is thy hand: and although that David was persecuted by wicked men: yet he called it the hand of God. Behold how the Lord himself speaketh. Will we be wiser than he? Shall we make him believe that he had need of our gay colours, to warrant him that no man may offer him reproach? For see how he speaketh of his own works. When he minded to punish David for ravishing Bethsabee, he said unto him, thou hast done this thing privily, but I will make the Sun too bear witness of it. How was that? What was it that God would do unto David? It was that Absolom should ravish his father's wives, and defile them in the presence of all the people, in the sight of the Sun. You see here an incest, which is horrible and against nature, and yet nevertheless God saith flatly, I will do it, for those be his words. We see then how it is not a single leave or permission▪ but that God himself worketh in such wise, as the wicked must needs be the instruments of his will, as we have said. And I pray you, as touching the office of a judge, is it no more but to give the hangman leave to do what he list? When a judge must set upon an offender, and give sentence according as law and conscience will bear: will he say to the hangman, I give thee leave, go do what thou wilt with this man? Not, but contrariwise he peonounceth the sentence, and afterward according too the same, putteth▪ the offender into the Hangmannes' hands too do execution upon him. Behold, God is the sovereign judge of the world: and do not we dishonour him, in saying that he doth but give Satan leave to do what he lifts? is not this as much as to mock God's justice and to pervert all order? Yes out of doubt is it. So then, let us mark, that when the wicked run riot, and seek nothing else but to put all to confusion: God is nevertheless above them, guiding and governing things after such a sort, as nothing cometh too pass without his Providence, nor otherwise than he hath disposed it. And here we see, why it is expressly said, that God wageth them which are carried away by their own ambition or covetousness, too make wars, and too 'cause all the troubles of the world: and that he entertaineth them in his service. For he termeth them his servants. My servant Nabuchodonozor (sayeth he.) And what manner a one was Nabuchodonozor? first and foremost he was an idolater, and secondly a wicked caitiff, that desired nothing but too shed man's blood, and too turmoil the whole world, as much as in him say. There was neither equity nor uprightness in him: and yet notwithstanding God avoucheth him to be his servant. And in what wise? He must not only permit him or give him leave: for it were a beastliness to talk so, and if Asses could speak, they would behave themselves more reasonably than those that pretend themselves to be wise after that sort. Now than we see how God executeth his commandments and ordinances so: Yea, but he erewithall let us bear in mind, that the evil can not by any means be fathered upon him. Satan must bear the blame still for his own naughtiness, and men are reproved and condemned by their own conscience which shall be their judge, and GOD shall be glorified in all that he doth. And how is that? We know that all things ought too be esteemed according to the intent and end that men ame at. Let us now consider after what sort God guideth and governeth the things that are done here beneath. It is true (as we have seen already) that Satan's desire is nothing else but too destroy and bring all things too ruin: But God on the other side intendeth a clean contrary end. For all his works are called judgements: and in so saying, the holy Scripture by that one word alone, meaneth too take away all the lewd imaginations that might come in our minds, so as this is as a mark to justify all the works of God, that is to wit, that they be judgements and rightfulness. And for proof hereof, God punisheth such as have offended. And who is he that is able too plead against him that he doth not well? moreover his meaning is too enure his faithful ones too patience, too mortify their fleshly affections, and to teach them lowliness. What say we too these things? can we condemn them? It is very certain that we can not. Take me even the wickedest men that live, and demand of them whither it be lawful for God to chastise men's sins and transgressions, or whither it belong unto him to humble those that are his, too exercise the obedientness of their faith, and to tame them, to the end they may learn to renounce the world. And they shallbe fain to glorify God spite of their teeth. Seeing then that God leveleth at that mark: it followeth that all his works are just and rightful, notwithstanding that men do cavil against them. True it is that the wicked cease not to grunt and bark against God though they cannot bite him: but yet must it needs come to pass (as David sayeth in the one and fyftith Psalm) that is too wit, that God shall be justified [or found righteous] in judging. It is not without cause that David speaketh so. For he knew, how there is so overgreat at boldness and naughtiness in men, that they desire nothing more than to lift up themselves against God, and to cast forth words at all adventure. David therefore perceiving such malapertness and frowardness in the world, sayeth: Very well, true it is that the creatures pass their bounds so far and with such excess, that God must needs be blasphemed and put too reproach, and his creatures become as his judges. But yet for all that, he shall be found clear. When men have grudged their fill against him: in the end and at the knitting up, his righteousness will appear spite of their teeth. Then let us not marvel though there be murmuring against the doctrine: for it must needs be so, and the holy ghost hath prophesied so beforehand, as we see: but let us walk on in singleness of mind, and hold ourselves contented with that which God declareth to us concerning himself. Thus we see how we aught to practise the said lesson. And therewithal let us hold fast the comfort that is given us here, and let us fence ourselves with it: that is to wit: that Satan and all the wicked folk in the world may lift up themselves against us: but yet for all that, they must pass under the hand of God, and execute his william. And that shall be perforce, spite of their teeth: but yet it shall be so, because God hath sovereign pre-eminence over all the world, and as well the devil as the wicked sort are subject to him, and can do nothing without his consent. And here we see, why it is said again, that Satan appeared among the children of God before him. For (as I have declared heretofore) Satan meant not too disguyze himself through hypocrisy, that he might intermeddle himself among the Angels. But he is fain too appear before God, to yield an account of his doings. Not that the thing is do one in some place certain: but the Scripture speaketh so, too apply itself too our rudeness, because we conceive not how all things are present afore God, and that he is of such a power and pre-eminence, as nothing is hid from him. When this is uttered unto us, we must acknowledge that the Scripture applieth itself to our reason, and that it teacheth us by such mean as is most convenient for us, and most agreeable to our understanding. God therefore is likened here to a Prince that holdeth his Assizes or court, whereunto all men must come before him, and there be judged. And thus ye see why it is said, that upon a certain day the devil made his appearance with the Angels. Let us mark then, that like as God sendeth his Angels to guide us, & to be ministers of our welfare, so that they be as it were his hands, and the instruments of his power to maintain us: so also on the contrary part, he sendeth the Devil to vex and torment us. And he knoweth to what end he doth it. True it is that at the first we may well be astonished, when we see not the cause why God doth this or that. But whereby shall our faith be approved and tried, if it be not by glorifying God, and that whereas we be at our wit's end, yet nevertheless we conclude, that all that ever proceedeth from God, is rightful and just, & that there is nothing but steadfastness in all his ways? If we be not thus minded, how shall our faith be allowed? And surely this present story is a goodly instruction for us in that behalf. For unless we consider wherefore God intended to persecute his servant job: it will seem to us, that we have good cause to complain of him. How so? If God punish wicked folk, it is well done, yea and in so doing we can not gainsay him. But if a man walk in uprightness and simplicity, why doth God deliver him into Satan's hand? If a man say, O he doth but permit or suffer him only: If Satan were so at his own liberty (considering how outrageous he is) and that we also were left up too the pray, should we not of necessity be overwhelmed at the first push? But contrariwise, we see how it is God's purpose to have the patience of his servant made known by it. And although he have other reasons which are hid from us for a time, yea even all our life long: yet must we hold ourselves short, and confess, that all that he doth is good, yea though we perceive not too what end he doth it. So then, albeit that we see not neither the devils about us, nor yet the Angels: yet must we assure ourselves, that God sendeth both the one and the other: verily too maintain us on the one side, and too trouble us on the other. And so it standeth us always on hand too know, that God hath just cause to chastise us, and that if he overwhelm us a hundred times a day, we be well worthy of it: and yet that as I have said already, God hath not always a respect unto that, when he afflicteth us: but that now and then it is his will that Satan should torment us so, to the intent that we might obtain victory against him, and that our victory should be so much the more honourable, as his assailing of us hath been more terrible. Also his meaning is to exercise us by practice, to the intent we may stand in awe, and not take occasion to advance ourselves, nor to oversleepe ourselves in vain selftrust and presumption, as we have been wont to do. God then wakeneth us in such wise, as we perceive, that if we were not uphyld by him, it would be too our sorrow, specially if we were not relieved, in so much that it would be our chance too fall and too stumble down at every blow: and therefore that it is requisite that God should put his hand under us, or else our falls would be deadly. Therefore it is God's will that we should feel it. But above all, we must understand, that the Angels have a special care of us to guide us, according as God hath appointed them too be ministers of our welfare, and committed us to their keeping. And hereby we see why they are called powers and principalities. In the mean while the devils cease not to turmoil and destroy all things as near as they can: which thing happeneth not without God's will, howbeit, that it be done to the end that we should be wakened by them, and enured. with temptation and trial, and too the end we may have so much the greater and excellenter victory when we have fought valiantly: and finally, to the end that Satan may gain nothing at our hand, for so much as we be guarded with strength from above to withstand all his temptations. Lo what we have briefly to bear in mind concerning this sentence. But for as much as this hath been expounded already heretofore, I will not stand upon it, but briefly put you in remembrance of that which hath been touched. God demandeth of Satan from whence he came, and Satan telleth him he hath roiled over the whole world, and hath made his vagaries and outleapes round about it. And as touching job, he asketh him, Haste thou not taken heed of my servant job? Herein the Scripture yet again applieth itself to our rawness: for God hath no need too ask Satan. All things (as I have said) are present with him: howbeit forasmuch as we understand not that: it is for our behoof too have some such manner of speeches as we are better acquainted with, and that GOD should not show himself such a one as he is in his own infinite Being: (for then should we be swallowed up) but such as we may conceive him, and such as we may bear. And herein we see his great goodness towards us, in that whereas we be not able to come up unto him, he cometh down unto us here, to the end we might know him, at least wise so far forth as is for our profit. For if we should presume to enter into his great Majesty, we should be overwhelmed. If we be not able too look upon the Sun, but our eyes shall be dazzled: I pray you how shall we behold the glory of GOD in full perfectenesse? It is impossible for us too do it, till we be made new again: according as Saint john sayeth that we shall see him as he is, when we be become like unto him. In the mean while, let us be contented to be his children, and too have the grace of his adoption sealed in our hearts by the holy Ghost: and consequently let us know him in the image wherein he showeth himself unto us. And thus much as concerning that which hath been touched, namely that (as Saint Peter sayeth) Satan ceaseth not too go about like a roaring Lion which seeketh continually for a new pray Seeing it is so, let us keep good watch, and stand upon our guard: For after Saint Peter hath threatened us in that wise: he addeth, Withstand you steadfastly through faith. Hereby he showeth us, that we must not be afraid although Satan have such a power, and that he be called the prince of the world: I say we need not be afraid that he should overwhelm us, so long as we be armed with faith. For we shall have strength enough, and we shall be sure of the victory, if we rest upon God, and lean unto the grace of our Lord jesus Christ, whereof mention is made in the tenth chapter of john. The father (sayeth he) which hath put you into my hand, is stronger than all. Fear ye not that Satan shall overcome his maker. For God hath put us into the hands of our Lord jesus Christ, to the intent that he should be the good and faithful keeper both of our souls and of our bodies. Therefore let us rest ourselves upon him: but yet let us not cease to be still aware and careful. Such as are negligent shall find themselves overtaken at every blow. For as for the sureness which we have in God, it maketh us not dull, nor to forget our own dangers, wherein we be: but only upholdeth us that we quail not in fighting. But as for them that are drowsy and flatter themselves: they despise God's aid and relief. Our Lord saith, I will hold you up, be not afraid: for although Satan give charge upon you with thundering assaults, and that it seemeth to you that all shall go too wreck: yet shall ye be safe under me, and under my hand. But when he saith so, his meaning is not that men should presume upon themselves and go no further: but contrariwise he sayeth, Come too me, retire yourselves under my protection, that I may be your for tress against them that devise mischief towards you: and sith we find our selves assailed of so many enemies, it behoveth us so much the more to know what great need we have of God's help, and that when we be under his protection, we are sure, that neither Sathau nor all the wicked men in the world, can bring that thing about which they have enterprised against us. Let us mark then how the devil is painted out lively unto us, and that when the holy ghost sayeth, that he ceaseth not to keep his courses and circuits about the earth, it standeth us on hand to keep always sure watch, and to be evermore awake of purpose to pray unto God, and too have our recourse unto him, and also to arm ourselves more and more with faith, that we may enter into the field of battle to fight courageously, until such time as God grant us to enjoy the victory that he hath promised us. And whereas it is said here of job, that God questioned with Satan about him specially: it is a token (as I have declared already) that even in those days he had very few fellows that served God purely. And here we see why it is precisely said, that he withdrew himself from evil. For all was full of corruption, and it was nothing else but an overflowing of iniquity. If there had been good store of righteous men in the world, and that job had had many like himself, that had given themselves to serve God as he did: God had not spoken of that one man alone: but here it is said expressly of job, He hath not his match or his like. By this than we be warned, not to mar ourselves when we be among wicked persons: and that though we see the whole world set upon mischief, and turned upside down, we must not take example thereat, to suffer ourselves to be carried away, but keep us still in right obedience under the guidance of God, beseeching him to strengthen us with his holy spirit, that our heels be not tripped up by the stumblingblocks which we see, and which the Devil casteth afore us to thrust us out of our way. Seeing then that job lived after that sort in all soundness, notwithstanding that all the corruptions of the world were rife at that time (for all was corrupted:) Let us mark, that although things be never so far out of order, we must not give ourselves liberty to do evil: but we must have an eye unto God, and be thoroughly settled in him, and walk as it were in his presence. For we see what record was given to the holy fathers that lived righteously: that is to wit, that they regarded not what men did, to say, I shall have leave to do as much as they, I will be no better than my neighbours: but they could say: Behold, God seeth us how we walk in this world, and therefore we must behave ourselves as if we were before him, and we must have our eyes fastened and settled upon him. I have told you heretofore what the qualities and titles import which God giveth here unto job: namely, that first he had the said substantialness or soundness of heart, for that is the true foundation whereupon we must ground ourselves. Admit we have all the virtues of the world, so as we be praised and honoured of all men, and that we seem to be very Angels: yet shall all our whole life be but dung and stark filthiness before God, unless the said fountain of the heart be pure and clean: for according thereunto shall our works be esteemed. Therefore let every man enter into himself, and search his own conscience: for we may be well liked of men, & almen may be well contented with us, yea and they may clap their hands at us: and yet we shall be nevertheless cursed afore God, if there be any hypocrisy in our hearts: or if we be not purged clean from all dissimulation, so as there may be no doubleness in us, nor two hearts at once, as the Scripture sayeth in an other place. Now when we be so minded to serve God: our life also will be answerable thereunto, and we shall walk as it becometh us. We see divers that would fain be taken for the ryghtuousest folk in the world. But what? their very life showeth the contrary: They are men of so good behaviour, as it is a wonder too see them: yea with full mouth. But with full eyes, with full ears, full feet, and full hands, they be fully Dyvelles incarnate, and deadly▪ plagues too infect the whole world. So then, let us mark well▪ that the said soundness must be matched with honesty and upright dealing, so as we may be conversant among men, without annoying any man: endeavouring too help our neighbours, and showing the friendliness which God commandeth us. Here we see wherein we show our soundness: and this is the true touchstone whereby God proveth us. Like as gold is tried either by the touchstone, or in the furnace: even so our soundhartednesse showeth itself by our honest and upright dealing, when we live among men without annoying them, and without desire to draw other men's goods unto us, being void of erueltie, void of pride, and void of vaynegloriousnesse: And, contrariwise being courtuouse too help every man, pitiful too succour such are in necessity, and diligent too employ ourselves according to the ability that God giveth us. And like as it behoveth us to walk uprightly and faithfully with our neighbours: so behoveth it us also to fear God. For it were no reason that men should have their right and duty, and that God in the mean while should go without his. For it is he that we must begin at, according as he is highest in degree. So then we must in such wise apply ourselves to the serving of our neighbours, as in the mean time God be not forgotten. And this is a thing well worth the marking. For sometimes shall we see an outward countenance of virtue in men, so as a man would say, they be Petty Angels, and no man can find fault with them: But what for that? They regard not God, but rather despise him. Therefore it is not without cause that God purposing here to commend his servant job, matcheth these two things together, namely that he had lived uprightly among men, and also that he had the said devoutness, that is too wit, a true mind too worship the living God. And yet for all this, he dwelled here in the world among many corruptions. Now if we consider the soundness wherein he lived: we be overlazie but if we resist all the evils wherewith we be environed. It is said, that job withdrew himself from evil: and therefore let us not think to serve God without trouble, for we shall be provoked to do evil on all sides. How then shall we walk as it becometh us. It behoveth us to endeavour to withdraw ourselves from evil, yea even from the evil that is within us. If the evil were but near unto us, yet would it stand us on hand to be heedful in withdrawing ourselves: for if we smell any stench, in continently we turn away our face. And I pray you when Satan seeketh to poison us, and all is full of infection, have we not good cause to withdraw ourselves? But (as I said) the evil is within us, it is as a burning oven: and look how many wicked lusts there be to carry us away: so many adversaries are there too the will of God. All the whole nature of man (saith Saint Paul) is nothing else but enmity against God. Therefore it behoveth us to be the more careful to put this doctrine here in ure, that is to wit, of withdrawing ourselves from evil. And how shall we withdraw ourselves? first of all let us take heed of ourselves, and of our wicked affections, which serve to turn us aside from God. Then afterward let us beware of lewd persons, who are as it were firebrands to set the mischief more on fire: and these are mortal plagues. Now then, when we see so much iniquity, so much looseness, and so much outrage in the world, that vices have their full scope▪ what is to be done? Let us withdraw ourselves, and let us shun occasion, according also as Saint Paul allegeth the same record, saying: Withdraw yourselves, and ●●ee far from Babylon, you that carry the lords vessels. Hereby Paul meaneth, that after we be once baptised in the name of our Lord jesus Christ, it behoveth us to be holy both in body and mind, and to be given wholly unto God, and dedicated to his service: which thing can not be done, but by withdrawing ourselves from the defylementes that may corrupt us. So then let us eschew occasions of evil. And when we see the world so overflowed with all vice, let us advisedly withdraw ourselves, and fasten our eyes upon God, who maketh us holy. And now our Lord addeth a title which he used not afore: that job kept still his soundness. Herein our Lord commendeth his constancy, which was not apparent until such time as he had been wounded to the quick. job had heretofore been a man that feared God, he had been sound, he had had the said substancialnesse that I spoke of, and he had had the foresaid honest and upright dealing in his conversation with his neighbours. Truly it was very much for him too have so many goodly virtues: but yet it was not known that he had such constancy in him, as to hold out in his soundness. But now is job bereft of all his goods, and he hath lost his children: and yet for all that he blisseth the name of God, acknowledging that he aught too live under condition that if God give him goods too use, and afterward take them from him again, he aught to prepare himself too nakedness and misery, and not kick against him that hath all power and authority. Lo here the invincible constancy that was known too be in job, which heretofore had had no such trial. And hereby we see, that it is necessary for us to be▪ afflicted, and that although we find it hard and painful at the first sight, yet is it behoveful for us. And why so? For we think not upon God's help, as becometh us, until we have traveled through many dangers, and that it hath been our chance to get the upper hand over all temptations. So then▪ let us mark well, that like as God hath told us, that job kept still his soundness, notwithstanding that he had been sore persecuted: so also must we pass by the same gate: that is to wit, we must be in continual readiness to serve God, and to give ourselves wholly unto him, notwithstanding that we be tried in divers sorts. And wherefore? Even to hold still our soundness. We see then how it is needful that every one of us should be so exercised, to the end that on the one side we may know what need we have of God's help: and that on the other side our say the may be the better tried, and the power of the holy Ghost show and utter itself the better in us, by getting the upper hand in the temptations and battles, that are put unto us by Satan. God then grant us to be armed aforehand with the said heavenly virtue [of constancy] to withstand all encounters until we have the full victory, when we shall be gathered into the overlasting rest of the heavenly kingdom.  
But let us cast ourselves down in the presence of our good God, with acknowledgement of our faults, beseeching him to make us feel them better, to the intent that in craving pardon at his hand, we may be rightful sorry and displeased with ourselves for them, and that therewithal we may be so forestrengthened by him, and by his holy spirit, as the devil may not be able to gain any thing at our hands, but that we may get victory against him, against the whole world, and against all our fleshly affections. And so let us all say, Almighty God and our heavenly Father. etc.   

The ninth Sermon, which is the second upon the second Chapter.  
7 Satan went out from the presence of the Lord, and smote job with an evil sore from the sole of his foot to the crown of his head.  
8 Then took he a potsherd to scrape himself and he sat him down in the dust.  
9 And his wife said unto him, dost thou yet hold still thy singleness? Bliss God and die.  
10 He answered her, Thou speakest like a foolish woman. We have received good of the Lord, and shall we not receive evil? In all this job sinned not with his lips.  
WE have to mark here, that when God hath withdrawn his hand from us, we must prepare ourselves too suffer much greater miseries than we have escaped. For we see after what manner god proceedeth, when he afflicteth his servants. If they be but Novices, so as they be not acquainted with the suffering of adversity, he spareth them, like as we would not say so great a burden upon a little child, as upon a man. God then hath a regard of our ableness to bear, and according as we be practised with the enduring of troubles, so sendeth he them to us smaller or greater. But when we be once as it were enured with them, then may he the better lay full load upon us: for he hath also given us wherewith to bear it out. And we see how he speaketh to Peter, saying that at such time as he was young, he was left at his own ease and rest: but when thou art old (saith he) an other shall gird thee, thou shalt be tied and bound, and thou shalt be haled whither thou wouldst not. We see then what a regard God hath to hold us up, while we be yet tender: and that afterward when he hath made us strong, he sendeth us more grievous and heavy afflictions, for as much as use aught to have strengthened us already aforehand. This hath been showed in the person of job, to the end that every of us might receive instruction by it for himself. Right hard things were they unto job, that he was spoiled of his goods, that he lost his children, and that he was brought to poverty: But it was an other manner of thing when Satan smote him in his body, so as he was full of painful botches, whereof a man could not tell the kind, saving that it was as one whole Leprosy: yea and the holy scripture showeth us, that of necessity the disease must needs have been extreme. Lo how he is here, as it were, cast out of men's company: even he who had heretofore been honoured of all men, is here now as a rotten carrion, in so much as he is like to fall in pieces (as ye would say) in his own stinch, and to endure the extremest pain in the world: for such sores could not be without great burning, which tormented him even to the uttermost. Then see we here, that this later misery was far more excessive than all the miseries that had happened unto him afore. And this is it that Satan ment also, when he said▪ yea, will not a man always quit skin for skin? or will he not give his own child for his ransom, so he may scape himself? He that hath saved his own life, thinks still he hath gained much, and although he have lost all, yet hath he wherewith to comfort himself, and to assuage his sorrow. Behold the suttlenesse of Satan, which he groundeth upon the nature of man. Truly this point was not found in job: but yet the case so standeth, as all of us are inclined to be of that mind: namely that our life is so precious unto us, as it is more easy for us to bear all the residue, than the mischances that light upon our own persons. But so the case standeth, that we see here an invincible constancy in the servant of God. For as he continued in his soundness when God punished him in his goods and children: So also did he the like when he was persecuted so roughly in his body, that he had not one whole place in it, but was full of matter, and in extreme grief and torments: but how soever the world went, he ceased not to bless God. Then if God grant us to escape some one inconvenience, let us follow the counsel that I have given afore, and learn too dispose ourselves too the suffering of three or four more, which shall be greater and excessiver than the first. And it is good reason that GOD should increase the weight of our burden, according too the strength that he hath enabled us withal. For in so doing, he hath an eye to our welfare. Specially it behoveth us to mark well this circumstance, that job had not any long respite between the continual growing of his miseries upon him. God do the oftentimes give us some respite, that when he hath tried our patience by some adversity, we may have leisure to take breath again, and to assuage the grief and heaviness that we have endured, and then afterward God sendeth us some other heartsore: but here he laid on stroke upon stroke. For assoon as job had been visited after one sort in his goods, we see him afflicted immediately in another. When the robbers had made clean riddance of all his great cattle, the lightning came from heaven too consume the rest: His children died, as if the hand of God had been their enemy, and by and by after he was plagued in his own person. Hear was enough too have overwhelmed job, notwithstanding that he had a wonderful stoutness in him. But it was Gods will to work after such a manner in him, too the intent that every one of us when we be afflicted, should consider that God ceaseth not too be our father still. For he never forsook his servant job, although he were come too suehe extremities. And when we suffer but the one half, yea or the tenth part of that which he endured: shall we be excused if we murmur? Nay rather, have we not 'cause too thank God for regarding of our infirmity, when he punisheth us but according too that which he seeth us able too endure? And what letteth that we should not be afflicted as much as job? Is it for that God hath not so much authority over us? or is it for that Satan is become more gentle now a days? We be sure that the rage of our mortal enemy Satan is the self same it was, and that he is of the same mind still that he was then, and that he keepeth still his accustomed nature, that is too wit, to be as a Lion roaring with open mouth to swallow us up. If God give him the bridle, we be sure we shall endure as much or more than job. But our afflictions are mean and sweet, if a man compare them with the afflictions that are spoken of here. Therefore let us conclude, that God showeth himself courteous and very pitiful towards us, seeing we be chastised so gently at his hand, and that he keepeth such a measure as we be not racked too the uttermost, nor he useth so great and excessive rigour as we see here in the person of job. Furthermore it is here showed us, how men ought too renounce themselves, that they may give themselves wholly over unto God. But as long as a man standeth in his own conceit (yea even though he be well accustomed to serve God,) it can not be but he shall rather go backward than forward. For proof whereof, he that standeth in his own conceit, delighteth also in his own pleasures, and in his own ease, and he desireth to have all his own commodities, and all that his lust leadeth him to. But God meaneth too handle us clean contrariwise? How is that? Is it for that God delighteth to trouble us? Not: but because it is behoveful for us to be so tamed and brought low that we may show the subjection which we ought to yield unto God. If God should frame himself to our will in the things that he sendeth upon us: a man could not well discern what it were to be obedient. But when he handleth us clean contrary to our appetite, and that we be so subject unto him as we hold all our affections under his bridle, to the end to frame ourselves to his lure and too yield him the honour of governing us, yea even after his own good will as he listeth to dispose of us: therein we show that we are obedient to him. Thus we see what is declared to us in this text. And we see how job is fain to fight against all his own affections, to bereave himself of them, and to hold himself as a prisoner▪ for otherwise he should leap out of his bounds, he should lift up himself against God, or at leastwise he should fall into such anger, as he should do nothing but storm within himself, so that God should have nother credit nor superiority in him. Then let us take example at job, to resist all our affections and to bring them underfoot, if we intend to serve God. For it is impossible that he should have the full use of us till we become to that point: that is to wit, till we renounce ourselves, and that we set not so much store by our life, but we can better find in our hearts to yield ourselves subject to him whose we are, and too whom it becometh us to dedicated our life, than to be so given to our own commodity and ease. True it is that we may well desire God too assist us and to send us what so ever is meet for us. But▪ yet therewithal we must hold us at this stay: namely that he may do what he knoweth to be good: and that though it be against our appetite, yet he will grant us grace to frame ourselves unto him, and too follow him throughout whither soever he call us. And that is the thing which we have to practise all the time of our life. When a trade, occupation or handicraft is hard, we must have the more time to learn it, and it hath the more cunning belonging to it. This lesson here is hard for us too learn, yea and overhard (say I) for us to put in ure. True it is that we can well enough confess, how it is good reason that God should be chief Master and reign over us, and that we should not strive against him: but when it cometh to the deed doing, there be very few that demean themselves thereafter. Therefore let us all the time of our life learn to remember the said lesson and to enure ourselves to it, until we have profited in it as we have need to do. But for as much as it shall be handled more at large hereafter: now I will no more but glance at the things as I pass by them. Let us come to that which is added in the text: that is too wit, that Job's wife cometh to him to provoke him too despair. How now? (sayeth she) Continuest thou yet still in thy singleness? Bliss God and die. The Devil findeth means enough to encumber us, without having any bellows to quicken up the fire. For we know there is so great sturdiness in our nature, as it is pity to see it. In stead of quiet submitting of ourselves unto God and unto his holy spirit and will as we aught to do, we conceive wandering imaginations, and there is not any of us all, which hath not as it were a whole storehouse full of such dotages in his brain, where through he is as it were made drunken, according as we know that all the lusts of our flesh are enemies against God. So then, there is none of us which overshooteth not himself, though we have no intycers to provoke us against God, or to draw us unto despair. To be short, though Satan take no instruments without us to deceive us withal: he shall find enough within our own persons. Our enemies are already within us. For (as I have said) all our wavering fancies, are utter enemies to God: and all our affections are armed against him, to make us strive against his punishments when he sendeth them unto us. Therefore it was a double war unto job, when besides the possibility of being tempted in himself, his own wife provoked him to despair: for that was the full measure of all misery. But God permitteth it to happen to his faithful ones, and that inespecially when he purposeth to try them to the quick. And this lighted not upon job alone. But we see it most of all in David: yea and we see it also in our Lord jesus christ. Behold here two mirroures wherein God ment to represent the said kind of temptation unto us. For one of the grievousest complaints that David maketh, is that he was mocked, for putting his trust in God, in somuch as he become a laughingstock to every man, and men bleared out their tongues at him saying: O see la, he bore himself in hand that he sat in God's lap: he called him his protector, his buckler, and his fortress: he bragged of his calling upon him, and of his resorting to him for refuge: and too be short, it seemed that God should never have forsaken him▪ and now a man may see how he hath esteemed him. All the miseries that David endured, were not so hard to digest, ne wounded him so deadly, as these reproaches that men offered him. And verily Satan seeth how he holdeth us as it were by the throat, when he hath once won this point at our hands. For he standeth not scanning whether he may prick us and wound us in the arm, or in the leg: but he cometh right to the heart, and to the throat of us when he hath once done so much, that wicked folk fall a mocking of us, as though we had trusted to God in vain, and were disappointed of the hope that were waited for at his hand. We see then that our faith goeth too utter wreck, if we give place to any such temptation. And look what befell unto David, the same was accomplished in our Lord jesus christ. Therefore it behoveth us who are his members, too be fashioned like unto him, and that the same likeness be fulfilled in our persons, and that we put ourselves in a readiness to resist when we endure adversities, and when wicked persons come too sting us by scoffing at our faith, of purpose to cast us into such despair; as our hearts might misgyve us that God is against us, and that we be cut short of the trust that we reposed in him, when we find not the succour that we looked for at his hand. Let us arm ourselves against such▪ temptation, that we quail not under it. True it is (as I have erst said) that it is a right hard temptation to overcome: but we see what is written here of job. Is not he that upheld him, strong enough too help us also, that we may not quail? Nevertheless we have here an example, how that after Satan hath tormented us and that we have been visited both in body and goods and in all things else: to knit up the matter withal, we must be fain to be mocked, and to have our faith assaulted. And this cannot be done, but the name of God must be blasphemed: and therefore we must needs be grieved and sorry at the heart, when that happeneth. For when the unfaithful scorn us as rejected of God, they blame him of untruth as though he had beguiled us▪ and therefore it must needs grieve us and torment us. But how soever the world go, let us not faint for all that: but let us call too remembrance what hath happened unto job and unto David, and what jesus christ hath showed us, to the end we may not think it strange if we be fashioned like unto his image. For here we see upon what condition God hath grieved us into the body of his son, so as he is the general patron of all the faithful, as Saint Paul declareth in the eight too the Romans. But let us now consider what is imported in the said temptation, which Job's wife bringeth, saying: Dost thou yet hold still thy singleness? As if she had said, what gainest thou by serving God? For thine intent in serving him, hath been to be supported by him, that he should have liked well of thee, and that he should have showed by his doings that he is thy father: and thou seest how he is an enemy to thee, and persecuteth thee. So then thy soundness booteth thee nothing at all. Lo here what her conclusion is: As concerning that which followeth, namely Bliss God and die: it is expounded in divers manners. For we have seen how this word Bliss, is sometimes taken to Curse. And that custom, (that is to say, that manner of speaking) serveth to teach us to detest blasphemy against God, as a thing that aught not to be named. Then are we done to understand that to grudge against God, or to spite him, or too cast forth any words that may sound to his dishonour, is so detestable a thing, as we must even shudder and quake at it: according as we see that when Saint Paul speaketh against whoredom and other villainous looseness, and against gluttony and robbery: let them not (saith he) be once named among you. And therefore some expound this sentence thus: Bliss the Lord, that is to say, provoke God to anger, and then thou diest for it: revenge thyself on him once ere thou die: for thou seest well enough that he hath deceived thee. And it is not to be doubted but this woman here was an instrument of Satan, and therefore it is not too be marveled though she be as a Sheedivell, or as a fiend of hell, to set job in such a rage, as he should lift up himself against God, and fall to rushing against his majesty. But if the matter be thoroughly considered, the natural meaning of it is this rather: Bliss God and die: that is to say, well mayst thou persist to bliss God as much as thou wilt: but when thou hast all done, thou shalt gain nothing by it, it is but lost labour: thou must be fain to die, do what thou canst: it is fully determined that it shall be so: for thou seest that God hath not heard thy prayers, whether thou glorify him or not: it is all one: none of this shall come at heaven: therefore thou hast spun a fair thread in humbling thyself afore God: nay, sith thou must die like a poor forlorn caitiff, look not that God should be appeased towards thee, nor that his wrath should be assuaged, thou must needs pass through it. True it is that the sense comes continually all to one point: and therefore it behoveth me not too stand greatly upon the words. For the principal point is too have such doctrine, as the holy Ghost giveth us. For the first point, and without any difficulty, (as the words themselves contain) it is certain that the mark whereat Job's wife shot, was too drive him to despair, to the end he should have fretted and chafed against God, and have lost his whole understanding, and in stead of blessing of God as he had erst done, have provoked him to wrath, and finally have flinged himself over all the fields like a wood beast. And here we have to consider thoroughly, what is said of job: for it is a common instruction for all the faithful. Therefore let us bear it well away, and apply it to our own use. True it is that this saying here, came out of a woman's mouth: But how many are there to be found, that will say the like at this day? It is the ordinary custom of the world, For we serve not God (now adays) but by indenture as they say. Yea and men themselves are not ashamed too confess their own unbelief by their proverbs. They say a man should not trust so much to the boughs, as to let go his hold of the body of the tree, which is as much to say as they must not trust altogether unto God. Whereuntoo tend these things, but to show that we yield no honour unto God? But we conceive them accordingly as the things themselves import. If God do us good, peradventure it may so be that we will show how we be beholden to him. But if he handle us amiss, incontinently it is at our tongues end to say: To what purpose do we overlabour ourselves? Also let us mark well, that if job were tempted and provoked by his own wife: Satan shall have store of underminers in these days to lead us into like temptation, if we be not armed and fenced to resist it. Thus we see then what we have to do. Besides this, if it happen that the wicked come not to prick us forward after that manner: yet it may be that even they which have profited most in God's school, may conceive such imaginations of themselves. We see how even David confesseth of himself, that he had stood as it were upon ice, and thought he should have slided when he entered into that discourse with himself, and saw how the wicked sort were oftentimes too well entreated, so as they glutted themselves with the pleasures of this world, and pined not away as the good men do: and that on the contrary part, the poor faithful ones drink here of the water of sorrow, so as God ceaseth not too punish them. Wherefore he protesteth, that in the end he came to say, And what? Then, that I have endeavoured too have clean and pure hands, is it any better than lost time? is it not an unprofitable labour? David confesseth that he was encumbered with such a temptation: not that he was overthrown in it, but for that it came before him and he resisted it steadfastly. So then let us mark, that when the devil bringeth such matches to set us the more on fire against God in our afflictions, we must not give ear to him, lest he entrap us: and therefore that we must bethink us of this lesson a long time aforehand, which serveth to give us victory against such encounters. And here we see wherefore it is said in Esay, Say ye, there is a reward for the righteous. That is to say, conclude you so with yourselves. When you see all things so confounded, as it may seem that all order is turned upside down, and that God favoureth the wicked, and hateth the godly, or rather that Fortune beareth all the sway, and that God is a sleep in heaven, and governeth no more the things here beneath: yet must you always assure yourselves of this, that the righteous shall reap the fruit of their labours. So than it is true that there can not be a worse temptation, than too think that we loose our labour in serving God, and in praising his name, and in holding ourselves under him. And therefore it behoveth us to be fully persuaded, that God will in no wise disappoint those that honour and serve him. If we have not this opinion: it is impossible that ever we should have the lest desire that can be in the world, to give ourselves unto God. If we imagine that God turneth his back upon us, that he makes a sport to see us turmoil so here below that he shutteth his eyes, and that it is but lost time to walk in all carefulness: who is he that can bend himself to do well? Now then, forasmuch as it behoveth those that serve God and come nearest unto him, too be fully resolved, that he rewardeth those that fear him: we see that the worst and deadliest temptation that Satan can trump in our way, is when he bears us in hand, that we do but loose time, when we pray unto God, and make our recourse unto him. And so much the more must we be watchful against such temptations, as we perceive them to be so wicked and dangerous. Herewithal let us bear in mind, that it behoveth us to be ready fenced against the greatest friends that we have. The case is so here, as I may yield nother to my wife, nor to my neighbour simply, not nor even to him whom I trust best. For our linking one with another must be such as we always have regard of God, and that the bond of our concord and friendship proceed from him. Also let us remember, that if a man have a devil in his house too disquiet him, or if he have two or three: so much the more need hath he too stand upon his guard: and it may in no wise serve to excuse them for setting themselves in a chafe against God. For it declareth unto us that we must guard ourselves on all sides. And why so? for Satan our mortal enemy is overwilye, he spieth on what side he may best enter, and if there be any feeble place, there will he make a breach. And the easiest entrance that he hath into us, is by the love that the husband beareth too the wife, and a singular friend unto him that he trusteth. Satan sees well enough that we give way to such manner of persons, and therefore he laboureth the more earnestly too serve his own turn by them against us. Yet must not this diminish the friendships that are good and godly: but the husband must pray God, that he suffer not his wife to be as a firebronde of hell, to kindle the fire of impatience, or of distrust in him, to provoke him to blaspheme. Also it behoveth the wife to pray God, that her husband may guide her as is convenient, and be always able to instruct her aright as her head and superior. And moreover when God hath given us friends and acquaintance, we must pray him that they may serve all to his honour, so as each of us may further other in the way of salvation, and not entice one another unto wickedness. Thus we see what we have to do in the first point: and consequently, let us advise ourselves well, that every one of them, both wives and husbands, friends and kinsfolk, may help us to serve God, and that we ourselves may aim always at that mark: specially when we see that God dwelleth in them, and that he useth them as his own hands to guide us withal. But if a friend, or a kinsman, or a wife go about to drive us to despair: then out of all peradventure we must renounce them all, for God must be preferred, and our friendship must begin at him, and level at him, as at their true mark. And this is it that we have to mark in this strain according also as job showeth us by his own example, saying: Thou hast spoken like a foolish woman: verily we have received good at the hand of the Lord, and shall we not also receive evil? When as job answereth, that his wife hath spoken foolishly: thereby we be admonished, that we aught to reprove such blasphemies sharply, for asmuch as they be spewed out by Satan. For if we see a sword drawn against us, or a foin cast at us to wound us unto death: what would we do in that behalf? would we suffer ourselves to be slain without making countenance of any thing? Not: but we would take heed to shifted off the blow or to ward it, if we set any store by our life. Even so when job saw himself so persecuted of his own wife, and that she went about not too work him some harm in his body only, but to send him to the deep pit of hell: he resisted her stoutly. We see then with what courage we aught too proceed in such cases, and how it is no dallying with Satan seeing we found him so furious an enemy, nor no going to the matter as though we went to some light skirmish that were easy to overcome. And furthermore, job had also an eye to that which hath been recited heretofore. For (as I have said) if a man upbraid us, that it is but a vain thing to trust in God: true it is that the same doing troubleth us, and is enough to quench our faith: and therewithal God is accused of misdealing and of mocking his servants, and specially of unjustice: all that is proper to him is plucked from him, and he shall be no longer God, except he discern good from evil, to advance those that serve him in soundness, so as he may be judge of the world, and ready to hear them that resort to him for succour. If God be bereft of such virtues: we see most certainly, that both his glory, and his Godhead, and his being, are quite abolished. So then job could not bear with such blasphemies, according also as it is said in the Psalm, that the zeal of God's house aught too bite our hearts and to consume us, and that the reproach which men offer unto him, aught to rebound upon us, so as it behoveth us to be grieved when we see the honour of God impeached. Then if we be his children, it becometh us to set ourselves against it. And thus we see what we have to note when job rebuked his wife so stoutly (as to say) Thou hast spoken like a fool. And herewithal let us bear in mind, that this answer here aught to be made against all like temptations, from what party soever they come, or from whence soever they be sent at us. But above all, when we be troubled with the lewd imaginations of our own flesh, it behoveth us to follow the example of job, and to learn of him how too deal with our own griefs: and whereas we have been accustomed to be angry with them that sting us or do us any wrong: every one of us must begin to storm against himself: so as we may bethink ourselves thus: I have such a vice: I am angry with mine enemies if any one of them have practised evil against me, and I can have no patience, but am carried away with a desire of vengeance to requited like for like: and yet when I have well advised myself, I found not a worse enemy to my welfare, than myself: that is to say, this ungracious nature, and the wicked affections that I conceive within me, are as many enemies to hinder my welfare. And therefore it becometh me to be angry at myself, because it is from thence that my greatest enemies come. Wherefore when such temptations come upon us, as we see it happened here to job: let us learn to withstand them stoutly, without soothing of ourselves, to the end we may overcome them. And when we see ourselves trained by any lewd fancies to strive against God (as our nature is full of rebelliousness, and of striving against him) we must not flatter ourselves too say as some do, that it is but our nature, and that we be not able to amend it: but let us assure ourselves that such excuses shall stand us in no stead: for it behoveth us too fight stoutly and to resist them, and it is not for us to say flatly, O, we must save ourselves, or I wot not what: not no: But we must enter into the combat, yea and into a lively combat, where we must employ all our wit, and all our endeavour, or else we shall never come to an end of it. Lo whereof we be advised in this strain. And when job addeth, Seeing we have received good of the Lord, why should we not also receive evil? he setteth down a natural argument to induce us to bear patiently the evil and adversities that God sendeth us. For if we be so much bound to a man, that when we have received a good turn at his hand, we will have such consideration of him as to say, he is a man that hath done me great good: if hereupon we endure not any thing at the hands of them to whom we be so much beholden, will not men say, that there is too villainous an unthankfulness in us? According then as we be bound to mortal men, so also will we be patient when we shall be feign to suffer any inconvenience for them. If a child be willing to bear with his father, forasmuch as he knows that his father begat him, and nourished him, and keepeth him still in his house: if the child (notwithstanding that his father be rough towards him) be bound nevertheless to acknowledge that it is good reason he should abide him: If (I say) we grant so much unto creatures: what must we grant to the Creator? We see that God doth us many good turns, and shall we endure no evil at his hand when it pleaseth him? Aught not he to have superiority over us, and to punish us when he thinketh it good? This consideration aught to make us bow down our necks, and to hold us in quiet: and that is the argument that job maketh here. He had said heretofore, The Lord hath given, the Lord hath taken away, and that is another reason. For thereby he meant, that when God giveth us goods, it is not to appropriate them unto us (as they say:) but too let us have the use of them for a time, so as we should be ready at all hours to send him home again that which he hath lent us. Lo thus we see how job allegeth a natural reason: and now he bringeth another second reason. And what is that? We receive good at the Lords hand, and why then receive we not evil also? For sith we be so greatly bound unto God, it is too vile an unthankfulness, if we can not found in our hearts to suffer any thing for his sake. And furthermore, if we will mark this reason well: we must first compare God with his creatures: and then secondly we must compare the benefits that God giveth us, with the benefits that we can receive of men. When God cometh in the rank, I pray you what is all the honour, and all the authority that can be given to creatures? is it any more than a drop in respect of that which is due unto God, and which he hath deserved? So then let us mark well, that if we were a hundredth thousand times more patient to suffer afflictions than we be: if the adversity came unto us on the behalf of men to whom we are bound, yet were our doing to no purpose. Why so? because the Majesty of God surmounteth all creatures in such wise, as we cannot discharge ourselves towards him as becometh us: and that although we do our duty towards men: it is impossible to accomplish that which we own unto God. But above all, we must mark the gracious gifts that he dealeth to us continually with his own hand. Let us count well, for we are sure, that when we have counted [to the uttermost] we must confess with David, that there is nother number nor measure of them. And wherefore? For God's goodness is a bottomless pit, insomuch as we must needs be ravished as often and as long time as we muse upon them. And for proof thereof, if a man consider how God hath showed himself a father to him, even from his birth, yea and before his birth: I pray you must we not be confounded before we can reach to the hundredth part of them? Seeing then that the case so standeth, that God's graces are innumerable, and can by no means be comprehended, why receive we not the adversities that he sendeth us? For although we were afflicted much more than we be: yet should Gods benefits far surmount all the afflictions that we can suffer at his hand. So then let us mark well the said reason of Job's, to the end that when so ever God shall afflict us, we may bear all things patiently, assuring ourselves that it is good reason we should receive adversity at his hand, sith we have received so many of his benefits. But the rest of this sentence shall be reserved till too morrow, because it can not as now be set out at length.  
And let us pray to this good God, that it may please him to have always regard of our infirmities whensoever he shall afflict us: and that forasmuch as it is good reason that we should be enured unto patience so long as we be in this world: although we be forced too pass through many thorns and divers hartgreeves and vexations of mind: yet nevertheless our good God will so arm us with his strength, as we may not quail. And that forasmuch as our life is a corruptible and ruinous cabin: he will hold us up in our feebleness, even unto the end, and until such time as he have rid us quite and clean of the infirmities of our flesh: and that therewithal we also having our recourse unto the fatherly goodness which he useth towards us, may be succoured by him in all our necessities, not doubting at all but he will bring us to the salvation which he hath promised us, assuring ourselves, that if we persist in his obeisance, we shall never be disappointed, and that if we stick unto his promises, he will never fail to have his hand stretched out over us to secure us. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth. etc.   

The tenth Sermon, which is the third upon the second Chapter.  
This Sermon containeth the rest of the exposition of the tenth verse afore, and afterward the verses following.  
11. And three of Job's friends having heard of all the adversities that had happened unto him, that is to wit, Eliphas the Themanite, Baldad the Suhite, and Zophar the Maamathite, came from the place where they dwelled: for they agreed to come to have compassion of him, and to comfort him.  
12. And when they lift up their eyes a far off, they knew him not, and then they lifted up their voice and wept and rend their clotheses, and cast dust upon their heads toward heaven.  
13. And satedowneby him upon the ground by the space of seven days and seven nights, in such wiseas none of them spoke one word, for they saw that his grief was greatly increased.  
YEsterday I declared in effect what job meant by this sentence, We have received good at the lords hand, and why receive we not evil also? It serveth too show how men are toto unthankful, if they acknowledge not themselves so greatly bound unto God, for the number of benefits which they have received at his hand, as they aught not to refuse any manner of afflictions when he listeth too exercise them there with But there are that understand it otherwise, as though that by these words, We receive good at the lords hand, job hoped, that yet in time too come, God would be the same towards him again, that he had felt him to be heretofore. And so it seemeth too them, that job meant to comfort his wife and himself by saying, This misery shall not continued for ever: although God punish us, he meaneth not to continued it too the uttermost: for in the end he will have pity upon those that are so distressed. But the natural meaning is that which I have set down already▪ that is to wit, that job calling to remembrance the good that he had received at God's hand, held himself so beholden unto him, as he thought himself bound to abide all adversities patiently. And hereupon we may gather a good and profitable doctrine: that is to wit, that as often and as long as adversities oppress us, we must acknowledge, that God hath showed himself so good a father to us in so many sorts, as it becometh us not to think it strange if he chastise us at times, nor be provoked & moved to grudge against him for the same. And heerewithall it is certain that job could not have been comforted, except he had applied Gods former benefits too the time to come. For if we consider but only how God hath been good to us in time past, and that we shall have no more: too what purpose were that? for we could not be patient, as hath been said already. We must be well assured of the goodness and love of God, and we must trust continually to his grace, not doubting at all but that he will proceed too love us still, notwithstanding that he deal roughly with us. job then calleth to mind the benefits that he had received heretofore at God's hand, in such wise as he maketh this conclusion: namely that God had not changed nother his purpose nor his nature, nor ceased to continued good and righteous, notwithstanding that he had afflicted him. When we have this consideration with us, we see wherewith to assuage our sorrows. True it is that the adversities that go against our nature, are very sharp and hard for us to bear: like as medicines are bitter and troublesome, and therefore must be somewhat sweetened, that they may be the easilier received. God also giveth us wherewith too season our sorrows, too the intent we should not be over sorrowful. Hear we see a principal point: namely that although God seem to be bend against us: yet considering how we have found him so good, and that he hath made us to feel his love after so many sorts: we should not doubt but he will continued the same even to the end. For this cause it is said, that in all these things job offended not with his lips. And we must not understand here, that job was an hypocrite, to glorify God with his mouth, and yet had a mind or heart to the contrary. Where fore then is it said that he sinned not with his lips? It is to show that he had a wonderful stay of himself. True it is, that sometimes although we conceive evil imaginations: yet we hold them in, so as no evil words escape us. As how? A man is tempted too be offended with God, and many imaginations run in his head, in so much that he would fain lift up himself willingly against God, yea and even conceiveth blasphemies. But hereupon he bridleth and rebuketh himself thus: wretched creature, what meanest thou? We see then, that in the midst of our temptations, God giveth us the grace to resist them, so as we come not too the extremity to blaspheme him openly. Not that we be not blame worthy in the mean while for conceiving such thoughts, or that we aught not too condemn ourselves for so doing before God: but it appeareth well, that the holy Ghost hath wrought in us, when we have not consented too such temptations nor had any liking of them. And a man may well take this sentence in this sense: namely that job offended not with his lips, that is to say, that he came not too extremity: but that although he were sore provoked too evil, yet he resisted, so as the evil overcame him not, but he maintained his battle steadfastly. Notwithstanding, when we have considered all things thoroughly, there is no doubt but that job is set here before us as a man rightly perfect in patience. And for the better comprehending here of, let us mark how Saint james saith, that he which hath not sinned with his tongue is perfect above all men. And why so? We see that forasmuch as men be overswifte too speak, insomuch that now and then a thing is spoken before we can conceive it: he that is able to hold himself in, so as no word slippeth from him but with good advisement and well set: showeth himself too be endued with a singular grace. Thus we see what we have too note here concerning job: namely how he is so far off from showing any sturdiness against God, that even all his words are so well ordered, that whereas other men are light of speech, and unable too rule their tongues: job humbleth himself before God. And hereby we be taught too call upon GOD, too grant us the grace, that we may never cast forth any words that may tend too the dishonour of his holy name. For we know that the tongue aught too be dedicated chief too the honour of God. True it is that we ought too apply all our members thereunto: for like as he hath created all, so is it good reason that all should be employed too his glory. But he will have our tongues too sound in such wise in our mouths, as they may be instruments too glorify him: so as if we apply them too the contrary, it is as much as to pervert the order of nature. And forasmuch as we be given too that vice (as I have said) and there is nothing more difficult than too withhold ourselves from it: Therefore we have so much the more need too call upon GOD, that he may govern us in such sort, as we may not utter one word that shall not be too his honour. Furthermore, if we now and then conceive some evil imaginations (as it is not possible but we must needs have many wicked thoughts, considering our great frailty, and how Satan eggeth us to this or that:) let us assure ourselves that we are already faulty before God, and that we must ask him forgiveness of it, and yet therewithal fight valiantly still, and thrust those things under foot, and do according to that which was said yesterday. For job not only rebuked his wife: but also discovered her folly. Therefore it becometh us to take good heed, that we enter not into disputation and pleading against God, but rather that we learn to bridle, yea and to rebuke ourselves justly. Thus we see we must be sharp to condemn such vice as is in us. And herein we see the beastliness that hath reigned and reigneth yet still at this day among the Papists. For they say in their synagogues, that if a man fall in doubt whether there be a God or not, or whether God be righteous or not, or if he conceive horrible and outrageous blasphemies in his head, it is no sin at all, so he consent not to it utterly. If a man be tempted to strip his neighbour out of his clotheses, or to murder him, or too blaspheme, or to give himself to whorehunting, so as he feel that his affections within him do carry him away: they say that all this is no sin. Must not such folk needs be worse than brute beasts? But I see one resolution which is common over all among the Papists (and well worthy are they of such resolutions, forasmuch as there is nothing but hypocrisy in them, by means whereof they make so light of sin, as if it were nothing at all, making it to be but a venial sin, when a man hath offended God deadly:) which is, that if a man have committed the horriblest sin in the world, he needeth but one sprinkling with holy-water, and by and by he is discharged towards God, But for our part (as I have said before) let us think that if we be provoked by any wicked doubtingnesse, we be condemned already before God. Then let us prevent his judgement, and be our own judges, and yield ourselves guilty: and yet in the mean while let us not doubt, but God hath mercy on us, and will hold us up in our infirmities: conditionally that by the grace of his holy spirit we shake off all such things, and agreed not to put the wicked imaginations in practise, which we shall have conceived in our minds. Thus you see how we aught to deal in this behalf. It is consequently said. That three of Job's friends having heard of all the miseries that were happened unto him, took advice to visit him. And to what end? To have compassion of him, and to comfort him. It is a good likelihood at the first blush that God meant to relieve his servant job, when he sent men unto him that pretended to have pity upon his miseries, and were skilful and wise to comfort him, as we well shall see by their discourses anon after, how they were exquisite persons. And so a man might suppose, that God would henceforth stretch out his hand unto job, to deliver him from the miseries that he had sent him. But we see that this visitation of his friends, was to increase his misery, and to plunge him even into the bottom of endless waves. Whereby we be admonished, that if at any time we be in hope to be drawn out of our afflictions: we must not think it strange though the matter fall not out as we have conceived. For we see how job was disappointed of his hope which he had when he saw his friends, and how they become as Devils too torment him more than he had been tormented afore. Yet notwithstanding, their mind was not to do so, neither came they to mock job: they brought no malicious purpose nor wicked intent with them: but they had a right and hearty good will and love towards him. For it is said that their meaning was to have compassion on him, that is to say, to take to themselves some part of his misery, so far as was possible for them to bear such a grief, as if they had been joined and knit together in his person. Lo to what end they came, and yet notwithstanding, we see how job had his affliction more grievously increased by it. Then let us take warning by such example, that although we be well minded towards our neighbours, and be desirous to comfort them in their miseries: yet God must guide us, or else our said good intent will nothing avail us. Therefore when we see our neighbours in any danger or necessity: truly we aught to beseech God to give us the grace to have compassion of them and to succour them: but yet that is not all. And wherefore? Because we have not the spirit of wisdom: in so much that we go clean awke, and yet we bear ourselves in hand, that we do the best in the world, when it shall be but too drive a poor man to despair, which felt too much of his misery before. We see how there be many zealous persons, which are very earnest and desirous too show themselves charitable towards those whom they are able to help: but what for that? there is no handsomeness nor good fashion [in their dealing▪] When they come to a poor creature that is already afflicted, they bring him a new torment. And whereof cometh that? Even of the want of discretion and skill. Therefore God must be fain to work in this case: and (as I have said) if we will succour one another in our necessity: when God shall have given us this affection, then let us pray him too give us also the mean and right use of it out of hand, that we may give that which is good and profitable, and that we may have skill to handle folk according as shall be convenient and agreeable to their nature: so as if the person be plunged in excess of anguish, the comfort that we bring him may be so well applied to his use, as he may feel some relief by it. We must pray God to give us this virtue: (for it is not to be found in us.) And afterward if God have given us wisdom, he must also put a loving kindness in us, that we be not too rigorous towards those of whose well doing we may have cause to be past hope, but rather be inclined to a pitiful affection, that is to say, be mildly minded to hope well of their well doing, according as it is said that charity hopeth all things. And thus ye see what we have to mark. Furthermore when we compare these men with ourselves: we found for a certainty, that God hath need to govern us in that case. Why so? For these are none of the common and ordinary sort of men (as I have declared already) they be no dullards: but they be great personages, and well advised in all points, accordingly as they show themselves too be. And yet nevertheless we see how they proceed in such wise, as there is no let in them, but that job might have been dinged down unto hell. And what is the cause of it? God meant to show us how there is nother wisdom nor discretion in the mind of man, nor any rule or measure in him, except that he himself give it. Let us be sure then, that unless we have that, we shall not be able too comfort such as are afflicted. For if Job's friends which were so excellent men, did so overshoot themselves: it is a much more likelihood that we shall miss if God supply not our want and give wherewith too behave ourselves as is meet for us. Thus we see what we have to remember. Moreover, whereas it is said that they took counsel to have compassion of him and too comfort him: in these two words it is showed us, what is the duty of such as see their friends and neighbours endure adversity. Then are there two things requisite in comforting and also in succouring. For we may employ ourselves to the uttermost to secure such as have need of our help, and yet it shall be no great matter if we have not the heart too be as they be, and to join ourselves with them, as though we felt their griefs in our own persons. We may give all our goods to the poor, and yet if we have no love it is nothing. Saint Paul by speaking so, showeth that we may well do many fair things, which notwithstanding shall be but leasings and vanity, except we have lovingness too guide them all. And we shall see some that will adventure themselves valiantly if a man stand in need of their help: but yet have they not any feeling or compassion [of his grief.] Lo why it is said that Job's friends are come to comfort him, and as it were too draw him out of his misery, and to have compassion on him. And in deed, there is not that man of us, which first and foremost desireth not this comfort: that is, that men should have compassion on him. As for example: if a man endure adversity, and it happeneth that others come to serve him or to do what they can for him: if he be of opinion that they which do him good have no care of him, nor be touched with compassion of his misery: it will be but as a doubling of his grief. True it is that he shall receive the good that is done unto him, but he regardeth it not in comparison of their compassion: in so much that whereas other men secure him not at all, nor give him any aid, yet if he perceive in himself that those poor folk have a feeling of his misery as if they were his own members, he will make more account of that, than of all the succour that a man can give him [without it.] So then when we mind too discharge ourselves of our duty towards those that are in adversity: let us begin at this point: that is to wit, to pity their miseries, and to feel some part of them as near as we can. For this is the true trial of love And herewithal it is true that we must also show this compassion of ours by our doings. There are that will be sorry enough when they see their neighbours in adversity: but yet therewithal they far as blocks, so as a man can get no succour of them, they be so dismayed. But we must follow the fashion that is set down here: namely to be pitiful and tender hearted after such a sort when we see any man endure adversity, as we always have our hands at liberty too secure him after the ability that God hath given us. Then must we not have our minds so overset with sorrow, as our hearts should be dismayed, and our wits utterly amazed: but rather this pitifulness of ours must extend yet further, and quicken us up to seek how we may salve the sores that we see in our neighbours. And this is it that is meant here by the second place, where it is said that Job's friends being come to mourn with him, purposed to have comforted him with all speed, so as their coming was not only too weep and to say, we feel some part of thy misery, but also to comfort him if it had been possible. Thus than we see of what mind they came. But what for that? They failed in the mids of their journey. When they went first in hand with their errand, they were in a good mind. But they hold not the mean that was requisite and needful, which is, that when they were once come, they should have had the same compassion towards job still, and they should have sought such means to comfort him, as had been most agreeable to him, and they should have shot always at that mark. But they did not so▪ yea contrariwise they become as men amazed. And how is that? doubtless they found not any thing to be offended at in the person of job: howbeit forasmuch as they saw such extremenesse of affliction, it seemed too them that God would not have handled him so sharply, except he had been a castaway. And so they took such a conceit by reason of the excessive miseries that they saw in job▪ as they lost their courage to comfort him. And here we see why it is said in the Psalm, Happy is the man that hath consideration of them that are in trouble. David had passed that way as well as job. For he had endured great adversities in such sort as he was like as if he had been forsaken of God, according as I have said heretofore. And a man might say, But behold, is it not too be seen that it was but a fondness for him too glory of his trusting in God, and to warrant himself that he would secure him? for we see the plain contrary. For asmuch therefore as David was condemned by men under the colour that God persecuted him, and exercised his patience in sundriewise: he sayeth, Right happy is the man that hath consideration of the afflicted. Hereby he meaneth, that if we see any man in anguish for his hard adversities: God requireth above all things, that we should not at the first dash take such conceit as to say, O he is damned, God showeth full well that he purposeth to cut him off, there is no more hope of him, behold he is past recovery. We must not be so rigorous, but we must have the wit to say, very well, let us wait what God will do: adversities are common as well to good men as to bad, and when they light upon good men, they are not without a cause. When God scourgeth them, although we perceive not the cause wherefore he doth it, yet it becometh us to consider that God is righteous. We see then that afflictions are common both to God's chosen people and such as he holdeth for his children: and▪ also too the castaways and those that go into damnation. But forasmuch as it is not for us too judge of it, except God hath showed us what end the afflictions shall come unto▪ it becometh us to hold our verdict in suspense, as if a man should say, Is this man afflicted? very well, let us acknowledge the hand of God, and begin to say, Alas I have well deserved as much or more: wretched creature, look if thou have not offended thy God so many ways, as he may punish thee an hundred thousand fold more than him whom thou seest too endure so much. Let us then advise ourselves to conclude thus, Very well, I see this poor man is handled very roughly: true it is that he lead a naughty life, and that he suffereth rightfully: but yet we know not what God will do with him. Lo here the wisdom that David exhorteth us unto: namely that we should wait too see whether God will deliver those whom he persecuteth with his own hand, albeit that it be rightfully done. Also let us learn to be fenced against all stumblingblocks that may come in our way, that we be not troubled when things exceed our imagination, and that we be not letted by them to do our duty continually, and that our heart fail us not in the mids of our journey. Truly this lesson is hard too put in ure: but so much the more pain aught we to put ourselves unto, and God will give us the grace to bring it about. This is the thing that I spoke of at the beginning: namely, that if we have a desire and zeal to comfort our neighbours, we must desire of God too furnish us with the means to do it, to the intent that when it cometh to be put in ure, we become not unprofitable like blocks of wood: yet notwithstanding it must not be thought over strange, that Job's friends were so astonished, considering the plight wherein they found him: for he was utterly disfigured, so as they could not know him at the first sight, as the text sayeth. Undoubtedly they had such an affection rooted in their heart, that when they saw him so miserable, yet they could not cease to show that they loved him still, howbeit that when they knew him, they were utterly astonished. It is consequently said, That they lifted up their voice and fell a weeping. These tears here came not of counterfeytnesse, it was a good affection that they had. Howbeit forasmuch as they were abashed by reason of the great miseries that job endured: we see they be so troubled and dashed out of countenance, as they be not able to do their duty as they meant to do. Then to have some love & to utter the signs of it, is not all that is required: but this love must be well ruled, to the end we may well serve one another's turn, as God commandeth. As touching that it is said, that they rend their clotheses, and cast dust upon their heads, that they cast themselves upon the ground, and were seven days and seven nights without speaking any word: therein we see the said compassion whereof we have spoken afore: and besides that, we see how their meaning was to humble themselves with job, as it were to make intercession to Godward to have pity upon him. For when the men of old time did cast dust upon their heads, it was in token of humility and acknowledgement of their sins. And first they knew that their estate was to say, doth God punish us? then let us bethink us of that which we have forgotten: that is too wit, that we be but rottenness and a thing of nothing. For when men are in prosperity, they make themselves drunken, they flaunt it, they sore in the air, and they be not touched with any care. But assoon as God smiteth them, than they storm, and they consider neither whence they are come, nor whither they must return. Also the men of old time, to the end too bring all this to remembrance, used the said Ceremony: thereby yielding themselves faulty before God, as though they had been wretched offenders. And the thing that is required at offenders hands, is that they should acknowledge their faults, crave pardon, yield themselves guilty before God, and return unto him with true repentance. job had good occasion so to do: and his friends also could not show forth their friendship, if they had not done the like. For we be bound to take upon us the person of our neighbours, too ask God forgiveness in their behalf. The greatest relief that we can give to such as are in distress, is too pray God that he will not shake them off altogether. But we cannot by our prayers secure those that are in adversity, without having that which I have recited: that is too wit, without keeping of them company, to humble ourselves afore God, and without coming to them too mourn with them. David protesteth that he did it even for his enemies, and that when he saw them running into destruction, he was sorry for them in his heart, and shed bitter tears and sighs for them. If David have done thus for his enemies that persecuted him: why should not we do it for them whom we know to be the children of God? Certainly we aught to follow David, in praying for our enemies. For without we do so, Christ will not avow us to be his Disciples. But it is an overgreat lewdness if we have not such pity upon those in whom we perceive some sign of godliness and religion, and which are instructed in all one doctrine with us. Therefore when they come to sue for pardon at God's hand: it becometh us to join with them in that case. Behold (I say) what ye have to mark when it is said, that Job's friends rend their garments, cast themselves against the ground, and sprinkled dust upon their heads. Herewithal we note, that although such Ceremonies be signs of repentance: yet we must not think that men shall be discharged for clothing themselves in sackcloth, for much weeping, and for using such manner of fashions as may make them seem too have nothing but lowliness and adversity in them: but rather we must bethink ourselves of this sentence of joels, Rend your hearts and not your garments: whereby joel meaneth, that it is too no purpose for men to have great store of Ceremonies, or too martyr themselves much in outward sight of the world, except their hearts be broken before. And what manner of Rending or breaking is it that god requireth in our hearts? It is that we should be cast down and humbled before him: that when we perceive any signs of his wrath, (specially when we feel the blows of his hand already,) we should be patient: assuring ourselves that all comes for our sins: and that we do not as many do, who when they be beaten with God's rods, chaw their bridles like mules, and conceive I wot not what a fierceness and bitterness, which serve to set them in a rage against God, notwithstanding that they make countenance as though they were well tamed. But contrariwise (as I have said) it behoveth our hearts to be rend, (according to the exhortation that is made unto us in the Psalm) by laying our heart open before God, to the end he should know all that is within it. Then let us follow the said saying of the Prophet joel, that we should not rend our garments, but our hearts rather: for therein will the true repentance show itself. But it is impossible that our hearts should be rightly rend, without showing of the foresaid lowliness by experience, in confessing our sins, too the intent to give glory unto God. And herein a man may see what a mockery is in those that think himselues too have done very much, when they have granted that they have done amiss, that they have committed a great offence against God, and that they have cast a stumblingblocks into the Church: and yet peradventure if a man grate upon them but a little further, and would make them to understand their faults, it would mkae them to say, O, that were totoo much: and it would seem unto them that God were oversharp and rigorous against them. But in any wise we must not think that God receiveth us as repentant persons, except we bring him the sacrifice that is spoken of in the one and fiftieth Psalm. And what manner a Sacrifice is that? That we have our hearts and minds so distressed as we can no more: and that we be so ashamed of the committing of the sins where of our conscience hath remorse & accuseth us, as we know not where to become, until we have found favour in our God. Thus much then as concerning this point, that repentance consisteth not in ceremonies, but hath her seat in the heart of man, howbeit that if she must show herself by signs, and that if we have a mind well disposed, we must so appear before men, as we may not only have this word in our mouth, to say, we have offended: but also our heart must speak it before our tongue. But when as it is said that Job's friends sat by him seven days and seven nights: it is not meant that they departed not out of that place of all that while: but that they abode with him by the space of seven days, lamenting there with him, and casting themselves upon the earth: and specially that they yielded a good record of their love towards him, in abandoning all their own pleasures and commodities, to be there in sorrowing with him whom they meant too comfort. Lo what the sum is. And therewithal it is said, that they spoke not one word: wherein we see that which I have touched heretofore: namely that they were very sore troubled, when they saw God's hand so rigorous upon job. For they came of set purpose to comfort job: and now they are dumb. What is the cause of it? Is it for that they have forgotten all the reasons that might serve too comfort him withal? Not, they had a welsettled remembrance, as we shall see hereafter. Wherefore is it then, that they hold their peace? Because they were prevented by this imagination. How now? We took this man to have been the servant of God, and peradventure if God had punished him, we would have thought yet that there had been some order to comfort him. But we see that God hath forsaken him, and that he hath set marks upon him to show that he is a reprobate person, and that there is no more hope in him, and therefore we see no mean to comfort him. Thus we see the cause of their astonishment. But they aught too have had an eye to God's promises, whereby he witnesseth unto us, that when it seemeth unto us that all is lost and past hope of recovery for us: he is able to send remedy still. Howbeit they did not so. Hereby than we are admonished, (as I touched afore) to pray unto God, too hold us in, that we be not moved with such compass: on in the adversities either of ourselves, or of our neighbours, as to conclude that we must be past all hope of recovery. For the Devil desires nothing more than to 'cause us to make such a conclusion, and too put into our heads that God hath cast us off. Supposest thou (will he say) that God will ever receive thee to mercy seeing thou hast offended him so many ways? If we give place to such temptations: behold how we be bereft of God's grace and of all his promises. And therefore let us so much the more earnestly pray God to strengthen us in such wise, as we may beat back such assaults of Satan, that whensoever we be afflicted in our own persons, or happen to see our neighbours suffer adversity, we may not be utterly dismayed, but rather take courage to make this conclusion: very well, it is true that these afflictions are great: but yet must we still trust in God, and hope that he will turn this adversity of ours to our welfare, according as he maketh all things that he doth in this world to serve to the welfare of the faithful. If we have this consideration with us, we shall never be destitute of comfort in our troubles, nor never be barred from God's help, so we flee unto him for secure.  
But let us fall down in the presence of our good God, with acknowledgement of our sins, praying him to make us so to feel them, as we may always be ready to endure the chasticementes that he shall send us, and abide them without being overtroubled in mind, and therewithal that we may never be ashamed to condemn our sins & iniquities, and to crave pardon for them: and specially that in yielding ourselves guilty before him as we be in deed, we may not cease to call upon him, and to assure our selves that his mercy shall never be denied us, when we come for it with true repentance, desiring nothing but to be subject to his good will, and to walk in his fear and obedience all the time of our life. That it may please him too grant this grace, not only unto us, but also to all, etc.    


The eleventh Sermon, which is the first upon the third Chapter.  
1 AFter this, job opened his mouth, and cursed his day.  
2 So job answered, and said:  
3 Let the day perish wherein I was borne, and the night wherein word was brought that a man child was conceived.  
4 Let that day be overcast with darkness, and let not God require it from above, and let it have no brightness to give it light.  
5 Let darkness and thick shadows overwhelm it, let it be overcovered with clouds, and let the heat of the day burn it up,  
9 Possessed be that night with darkness, let it not be reckoned among the days of the year, nor come in the number of the months.  
7 Desolate be that night, and let it have no gladness in it.  
8 Let them that are wont to curse days, curse that, and they also that fall a mourning.  
9 Let the Stars be darkened in it, and let it have no hope of light, neither let the eye lids of the morning twilight see it.  
10 Because it did not shut the doors of the womb that bore me, too hide these troubles from mine eyes.  
We must here consider the intent of the holy Ghost, to the end we may apply this whole doctrine too our own use. Hitherto we have seen Job's patience, and how he submitted himself wholly unto God, yea and that he hath not ceased to bliss him, notwithstanding that he were deemed miserable among men. But now it seemeth that he turneth all topsiteruie, & that he is angry with God. But if we mark all things well and thoroughly: there is a combat, wherein we see, that on the one side man's infirmity showeth itself: and on the other side he hath yet still some strength too resist his temptatiions. job then is here as it were in a mammering: [by means whereof,] whereas heretofore there was nothing but constancy and stoutness in him: now there is a mixture, so as the frailty of his flesh maketh him to be so far overseen, as he murmureth against God, howbeit that his intent is not to fall out with God. Nevertheless words scape him which are evil, and proceed from a faulty mind, and cannot be justified. Thus ye see the first point that we have to consider: that is too wit, what the state of job is: namely that he showeth not himself so steadfast as he did afore, but is encountered with such a battle, as doth well show him to be a frail man, and not able too bear out his temptations as he feign would, nor to submit himself unto God with so peaceable a mind as were requisite, and as he had been wont to do. And here we have a very profitable warning. For first we see, that men are able to do no more than is given them from above. Therefore let us learn, not to brag of our own strength, as we see the more part of men abuse themselves, by bearing themselves in hand that through their own free will they be able to move mountains and to work wonders. How be it we must not be deceived with such imaginations: but must assure ourselves, that as long as God upholdeth us, we may well stand: but if he loozen his hand from us, we shall by and by be cast down. Then is there not any thing whereof man can boast, but they must altogether depend from above, and resort always thither when they will be well strengthened. Herewithal we see the sudden change that happened to job. For it seemeth not that he hath any new occasion too be so out of patience as too curse the day of his birth: considering how he doth it seven days after he had showed himself so patient. He seemeth too be become quite another man than he was before. But all our strength vanisheth away in the turning of a hand, if God continued not in aiding of us. And here we see wherefore a man is likened too a shadow. It is not only because our life is so frail and flightful, but also because we are unconstant, so as there is no hold of us, but we be fickle minded, looking sometimes so stately as it should seem we had the courage of a Lion, and by and by becoming as faint hearted as a woman, so as there is neither reason nor stomach in us: and so far off are we from having the valiantness to encounter against temptations, that we cannot abide so much as to hear that any man should rebuke us Then let us mark well the suddenness of the change that befalleth unto men, that we may look the better about us: and when we have called upon God in the morning, let us do the like all day long: and too be short, let us think upon God continually without turning ourselves aside after any manner wise. Thus we see how we must always be careful: thus we see how we must always continued in prayer and supplication. And now let us come too that which is set down in the Text. How job cursed the day of his birth. Some there have been, that would excuse job altogether, as though he had been carried away in his adversity, howbeit without blaspheming of God. Other some imagine that he hath forgotten the patientness which he had had heretofore, and that he is altogether enraged, so as he hath no more mind too glorify God, but is carried away by his own passions, and speaketh as a man out of his wits. Heretofore he blamed his wife of folly: and now he showeth himself a double fool in cursing the day wherein he was borne. But it is certain that job is not come too such extremity: for it is always his purpose too obey God, as we shall see. Nevertheless, there is a mixture in him: that is to wit, in his fighting he faileth not to be wounded, he ceaseth not too receive blows, he staggereth, he steppeth awry. So then, let us mark this mixture: that is to wit, that job hath not so sound a perfection as he had afore. and yet notwithstanding, that although his adversity pinched him, so as it was likely that he should have fainted in the mids of his way: he hold on his course still with still purpose too obey God, howbeit that in the mean while (as sayeth S. Paul) he accomplished not the good that he desired. Paul in that place treateth of himself, and confesseth that although his whole desire was to give himself unto God: yet notwithstanding it came not so to pass, but he was hindered by his own nature, which was overweak. If S. Paul acknowledged so much of himself: let us not think it strange that the like should happen to job, so as he should be desirous too frame himself to the good will of God, and yet his affection should not be so perfect in all points, but that he must be feign to halt and to stoop. And herein we see that which happened too our father jacob, at such time as God meant too 'cause us too understand, that whensoever the faithful encounter against temptations, it shall not be without carrying away of some cursed blows that shall leave their marks behind them. We see how jacob wrestled with the Angel of God: and wherefore? not for that he was God's enemy: but because the Lord which trieth those that are his, mindeth also too prove his own children, as we have seen in the first Chapter. Therefore it is said that the Patriarch jacob strove and wrestled with the Angel. Whereby it appeareth that God meant too exercise him, and also that jacob disposed himself too bear out the brunts that he should be put unto, insomuch that God inhonored him by giving him the name of Israel, which is as much to say, as mighty towards God. But in the mean while, went he away with the victory without touch of breast? Not, but he had his thigh crushed in such sort, as he halted and was lame of it all his life after: The upper hand was his, but yet was he feign to be humbled. Behold how the faithful withstand temptations: namely that in some point they may chance to stoop, yea even in such wise as God shall humble them all the days of their life, that they may have occasion to know their own infirmities till they groan again: but yet for all that, they get the upper hand in incountering, and God suffer them not to be utterly oppressed. Then must Gods children comfort themselves in this, that when God sendeth them any afflictions, they may well feel some such inward heaviness of minds as they shall not know which way too turn them, yea and so far overshoot themselves as to use words that are not to be excused: but yet for all this infirmity, the strength of God shall not cease too devil still in them, and to hold them up in such sort, as they shall feel themselves too have always some good affection: and that although their legs fail them, yet their heart shall hold his own still as the Proverb sayeth. Thus ye see what we have to mark in this sentence. But that we may the better understand wherein job overshot himself, and how far: let us consider in what manner it is lawful for men to be weary of their life. There have been many Heathen men, which knowing the miseries of this earthly life, have said that the day of birth aught not too be a time of mirth and joy but rather of sorrow, for so much as when man cometh to it, he beginneth with weeping. Behold a creature that is full of uncleanness, and as vile and miserable as is possible too be imagined. And moreover if we mark things well, it is a bottomless gulf of all miseries whereunto we be subject. So then, if we have an eye too the present state and condition of this life: we shall have cause to say, that we aught too lament when children are borne, and that we oguth rather to rejoice when men die, forasmuch as they be delivered from many evils. The Heathen men spoke after that manner: Howbeit their understanding was not able to reach so far as God leadeth us by his word. For they sought no further in this present life, but too continued in it: howbeit, not altogether to eat and drink, but also to be in honour, to purchase themselves estimation, and to finish every man his own course. Herewithal we have the holy Scripture, which telleth us that God who hath put us here below, hath printed his own image in us, and therefore that we aught too consider the nobleness and worthiness which he hath given us above all Creatures. If there were no more but this, that God hath fashioned us after his own image and likeness, whereby he meaneth too have his glory shine in us: I pray you, had we not whereof too rejoice in ourselves, and wherefore too magnify him? Furthermore, besides our eating and drinking in this world, we have also record that God is our Father. For too what purpose is it that the earth bringeth forth her foyzon? even too nourish us withal. It happeneth not by fortune, but it is God that hath so ordained it. And wherefore? because he would show himself a father towards us. We see then that the helps which are too maintain us here below, are all of them avouchmentes and proofs of the fatherly love of our God. Aught not we to make account of such a benefit, yea, or can we make so great account of it as it deserveth? But it is yet more, that God will exercise us here below in the hope of the heavenly life, that he giveth us some taste of it, that he calleth us, and that he will be served, and honoured of us, to the end we should know that we are his, and that he hath interteyned us too be of his household and family. Then if all things be well considered, have we not good cause to magnify the grace that he bestoweth upon us, when he sendeth us into the world to enjoy here this present life? Yet nevertheless it is true also, that we have cause too sigh and sob, forasmuch as we be in a bottomless pit of all miseries, so long as we be here. But what for that? we must mark from whence the same proceedeth. The Paynims knew no further, than that the state of men is miserable: but we must consider wherefore God hath made us subject to so many inconveniences: namely because of sin.. For we must have recourse too the first creation of man, and consider that God was no niggard of his goods, but hath poured them out bountifully, as he that is the fountain of all liberality. Then hath he showed himself more than liberal towards mankind in the person of Adam. But we were bereft of those blessings, and it was requisite that God should cut off his benefits which he had given us, forsomuch as our father Adam through his own unthankfulness was turned away unto wickedness. So then, sith we say that all the miseries of this present life are the fruits of our sins we have occasion too sigh: not for that we be so miserable, or for that our state is so hard and troublesome: but for that we be given to so much naughtiness, and to so great rebelliousness against God, that whereas his image aught to shine forth in us, it seemeth that we have conspired too do him spite. And this is the cause why Saint Paul lamenteth, and we see here the true sorrow which Christians aught to make: but not for their having of cold and heat, not for their enduring of diseases and other calamities: but for that they see themselves as it were in the prison and bondage of sin. Wretch that I am, sayeth Saint Paul. And sayeth he so because he is impatient, or for that he lifteth up himself against God? Not: but for that he is the instrument of the holy ghost, and showeth us, that in this present life we have cause too sigh and groan without ceasing. And why so? for we be shut up in a deadly prison, and are subject too so many wicked lusts, as we can not by any means attain to dedicated ourselves unto God, by reason of the great number of our corruptions, which cease not too provoke us unto evil. Thus we see how we may lament our case after the example of saint Paul, who giveth us a rule thereof. But here we see how job cursed the day of his birth, wherein he is not too be excused, neither can it be said that he overshot not himself. And why so? For it behoveth us too join them both together: that is too wit, that when God created us, he also printed his own Image in us, and did us the honour too be the excellentest of all his creatures: In which respect we have cause too bliss his name continually: And although this life be so full of miseries, as nothing can be more: yet the case standeth so, as we can not sufficiently value the inestimable benefit that God hath bestowed upon us, in giving us this present life, because that by maintaining us therein, he maketh us too feel by experience, that he hath a care of us, and will not by any means forsake us, howsoever the world go.  
Seeing we have this, have we not whereof too rejoice even in the midst of all our adversities? So then, the faithful man which speaketh with good advisement, will never curse the day of his birth, what misery soever he endure. job therefore behaveth himself unthankfully to Godward, in cursing so the day of his birth: and it cannot be said that he deserved not blame for passing his bounds. Furthermore let us mark, that the Children of God may also bliss their byrthday. I mean in not considering their wants, too bewail themselves with Saint Paul: but simply in having an eye too the benefit which God gave them when he sent them into the world. True it is that the Heathen men abused it: for when they solemnized their byrthday, they did it too exceed in many follies and superfluous pomps. But the very original and wellspring of the solemnizing of byrthdayes, was, for that the holy fathers knew it was good reason, too yield God thanks, and therefore they hold that day as a solemn feast, to the end to provoke themselves to praise God. Yea verily: for when we have passed some years of our life, although we aught too call God's benefits too remembrance incessantly: yet is it requisite that at the day of our entrance into the world, there should be kept an everlasting memorial of them, so as we might say, I see well that this year is past: God hath brought me hitherto: I have off ended him many ways, and therefore it is meet that I should now ask him forgiveness. But above all things he hath showed me great favour, he hath maintained me always in hope of the salvation that he hath given me, and he hath delivered me from many dangers: and therefore it becometh me too call the same to remembrance. And now that I am too enter into another year, it is good that I prepare myself to the serving of God. For the evil adventures that I have passed, show me how great need I have of his succour, and that without him I shall be undone a hundred thousand times. Thus we see how the holy fathers were wont to solemnize their byrthdayes, and how it is a good and profitable exercise. The Heathen men (I say) have abused it, and we see at this day how they that call themselves Christians do play flat mockholyday with God when they solemnize their byrthdayes. For they make no reckoning of prayers, nor of thanksgiving, nor of the acknowledging of their sins, nor of God's benefits: but of pampering themselves after a beastly manner. But (as I have said) it behoveth us always too bliss God upon our byrthdayes. And why? for as much as God hath set us here in this world too be his children: he hath not put us forth as Oxen and dogs, but as reasonable creatures, that bear his Image.  
And further, for as much as we be baptized in the name of our Lord jesus Chryst, and that besides our creation, God hath also moreover printed his mark upon us for an advantage, too the intent we should be as his dear friends, and be received into his Church: therein we have cause too bliss God double. And so they that curse the day of their birth, by chafing at the miseries and afflictions that they endure, show well that they be unthankful, and that their own afflictions do too much overmaster them. Even so stood the case with job. And therefore we have the more cause too pray unto God without ceasing, that he will vouchsafe too hold us back: and that if now and then he suffer us too let slip some wicked words, and that we be not so steadfast as were requisite: yet notwithstanding that though we be shaken, we may not fall, but recover ourselves again, and learn too gather our wits better about us, too bridle ourselves: and that when we see there hath been any frailty in us, we may condemn the fault, too the intent too return by and by again into the right way. Thus ye see what we have too mark here. But when it is said, Cursed be the night wherein word was brought, behold a man-child is conceived: it should seem that job meant too spite God in so doing. For though we have cause (as I have erst said) too bliss God for creating us after his own Image and likeness: yet is our case such, as the men are preferred before the women in mankind, we know that God hath ordained man as the head, and given him the dignity and pre-eminence over the woman.  
And here we see also why Saint Paul sayeth, that the man must go with the head bore, because he is the glory of God: and the woman the glory of the man. True it is that the Image of GOD is printed alike in them both: but yet is the woman inferior too the man, and we must go by those degrees which God hath set in the order of nature. So then, it is reason that God should be glorified both in males and females: howbeit that he must chief be glorified at the birth of a man-child: and yet clean contrariwise job sayeth: Cursed be the night wherein it was reported that a man-child was borne. And why did he so? For it had not become him too have thought well of all these things, according as God had disposed the days? Yes: but job turneth all to the contrary. And here we see that which I have touched: namely that he so wanzeth away in his own passions, as he forgetteth God's graciousness, whereof he had spoken afore, For he had said: very well, seeing we have received benefit at God's hand, why should we not also receive evil? For we be bound too be subject unto him. job should have borne these things well in mind. Howbeit for as much as it is an excellenter matter too have a man-child borne, than too have a womanchilde: he sayeth: cursed be the night wherein he was conceived. But (as I have said afore) all this is too teach us too pray God too arm us, and too give us strength and power too withstand temptations, considering that he which is a pattern of patience, was so carried away. And therefore if at any time we be encumbered with any excess, so as our flesh provoketh us in such wise as we have not so quiet a mind too obey God as were too be desired: let not that cause us too be out of heart, sith we see that the same thing hath befallen unto job. Then behoveth it us too humble ourselves, acknowledging our own frailty, and in the mean while too be of a good courage, until God have given us the full victory. Furthermore we have too mark also, that such as have children, ought so too rejoice in the having of menchildren, as they reject not their daughters, as we see some vainglorious fools do, who think that God doth them great wrong, if he send them not menchildren. And for what purpose? Too the end too continued their houses, too purchase estimation, and too come in credit. Lo after what manner men would as it were prolong their own life for ever. And yet in the mean while if God give them daughters, it is for their profit and they know it not: and therefore they would have God too consent too their foolish fancies. Also God doth oftentimes punish this presumptuousness. For he giveth menchildren too those that are too desirous of them, and they scratch out their eyes in the end, and are as Seagulfes too swallow up their substance. The fathers are of opinion, that their children shall increase their house, when they have malechildrens. And yet most commonly it is an occasion too bring a house too confusion, so as it shall be pointed at with the finger. And what is the cause thereof? It is for that men apply not themselves too God and too his william. When men desire too have children, that desire is good, so it be well ruled. But it must come too this point, Lord, if thou give me issue, let it be too the end that thy name may be honoured when I am gone. And if thou do me the worship too be a father: let me so bring up the children that thou shalt give me, as they may be rightly thine, so as they may learn too serve thee, and thou guide them according too thy good william. Behold (I say) how fathers and mothers must content themselves. When God sendeth them but one child, whereas they would have three or four: and when God sendeth them a daughter, whereas they would have a son: let them say, Even so Lord, thou knowest what is meet for us, and we must frame ourselves thereafter. Behold (I say) wherein the blessing of God showeth itself. But forasmuch as men are inordinate in their desires, it is meet that God should scorn them and their follies. By the way we be taught also not to despise one another. For whereas God hath honoured men in giving them the dignity of being the head of mankind, and appointed the woman too be inferior in degree: men must not be proud of it. And truly we hear how Saint Paul saith, that mankind is come of the man, that is to wit, of Adam. But how doth he continued, but by means of women? If men could separate themselves from women, and maintain a little world by themselves alone: they should have good cause too make their boast. But now if a man consider himself, he can no sooner say, my father, but he must by and by say also, my mother. So then, seeing that mankind is continued by means of the woman: it becometh us too think that we be bound one of us too another. Furthermore, too what purpose is it, that the woman was created? Verily that she should be a help too man: and it behoveth her also too be subject to him. But yet for all that, she is man's companion, as the Scripture termeth her. For it is said, that among all the things that God created, there was not any helper that could be meet for Adam. And why so? because he was not of nature like unto beasts, but was of a more excellent creation. Now if women be men's companions, there is no cause of disdain, that men should trample them under their feet, or shake them off, or hold scorn of them: but they must be knit together with the said mutual bond, saying: Very well, God created us and fashioned us: and he maintaineth us by men and women: and that is done too the end we should live together in one common accord, knowing that there is a bond of copartnershippe which God hath consecrated as inviolable betwixt us. Thus we see what we have too remember that we may behave ourselves uprightly. And now let us come too that which is rehearsed here. It is said that job wished that the day of his birth were overwhelmed with darkness, that it were brunt up with the beat of the day, and with storms and tempectes, that it were stricken out of the course of the year, that it might have no stars, and that it might not come into the Calendar, too be under the government of the Moon. It seemeth here, that he would pervert the whole order of nature. But hereby we see how our passions boil within us. True it is, that if men could mourn without excess in their afflictions, it were not too be condemned. Why so? For our Lord jesus Christ was not affectionlesse: yea, we see that when he endured any grief, he felt it, he sighed at it, and he was sad for it: and yet for all that he was the unspotted Lamb of God, insomuch that there was nothing in him that could be blamed. How is it then that he had heaviness in him? Save only that (as I have said already) his sorrowing was moderated as was convenient, and was not wicked nor sinful of itself. But all our passions are wicked, because they be wrapped in some sturdiness against God, or in some distrust, or in some other outrage of the flesh. If God sand us any good, it is not evil done of us to be glad of it: and specially we cannot yield him thanks, but we must have our hearts at liberty, too feel the good luck that he hath sent us. But what? men are always so full of vanity, as they can never make themselves merry without offending of God. As for example, if God send them riches, there goeth I wot not what a vainglory, meddled with them I cannot tell how. Or at leastwise they call not upon God with such ferventness as they were wont to do, but become very lazy, and give themselves over too that which they have in hand. Too be short, as fast as men purpose too make themselves merry or too be sad, there will evermore be some excess: and hardly can they hold themselves from offending God, because they have not such stay of themselves as were requisite, but let themselves run at random. And specially, if the adversity be great, men shall very hardly scape too forget themselves, and too be carried away according as it befalleth here unto job, when he sayeth he would fayne, that his byrthdaye were quite wiped out of the year. But did he himself dispose the days of the year, that he should desire too change God's ordinance? when our Lord showeth us the modesty which we aught too keep in making of oaths, he saith: ye are not able too make one of the hears of your head white when it is black; or black when it is white: and how swear you then by your head? But here job passeth somewhat further. For he would pluck the stars out of the sky, he would set the whole world on fire to burn up the earth, and he would have the clouds, and the winds, and all things else to mingle themselves together at his desire. Hereby we see, that when men are much pinched with adversity, they overshoot themselves in such wise, as there remaineth no more modesty, or any thing else in them but outrage. Sigh we see this in job: it behoveth us to stand the more upon our guard, and to be well advised, that our sorrowing in our afflictions be after such a sort, as in the mean while God be blessed in all that he doth, that we provoke him not to displeasnre, not not even by unadvisedness, for it is certain that job meant not too displease God willingly, neither was it his intent too do against God's mind: but this befell him through unadvisedness. For our passions are blind, we have no wit too discern, we wander without keeping either way or path. In so much then as we know our affections too be so outrageous, we have so much the more need too pray God too rule them for us. But by the way, if we compare job with those that blaspheme God with open mouth, I pray you how worthy are such men too be condemned? For job having served God all the time of his life, is nevertheless set here as it were upon a scaffold by the spirit of God, too the end men might by him perceive their own wretchedness and humble themselves, and understand that when the grace of God faileth them, they are in a forewardenesse too cast themselves into hell, if they be not hold back. Seeing that God's will was to exercise job in such sort, as too set him out for a gazing stock and too make him serve for an example and learning unto others: what shall become of those that blaspheme God, yea even without cause? For there are some that if any heart grief happen to them, so as they be troubled, or if a man do but stir their choler: ye shall see them tear God's name a pieces, and they think that it aught too serve them for excuse if they can say, why then did he chafe me? If a man happen too do them a little displeasure, or if a fly chance to cross before their eyes: jesus Christ, and his death, and his blood, and his flesh, and all that ever he hath, shall be torn all too pieces. As who would say, that our Lord jesus Christ had taken man's flesh upon him, to be made a Railing stock at those monsters hands which are not worthy to live upon the earth. And yet notwithstanding, they will take it for their excuse too say, such a man did anger me. Thou supposest that thou bendest thyself against man, and yet notwithstanding when thou bendest thee against him that hath grieved thee, the case is so that God is offended by it. But when they come too advance themselves in that wise against God: seem they not Monsters contrary too nature? Therefore let us take heed that we so bridle our affections, as God's name be not blasphemed by us, whereas it aught too be praised and blessed. Mark this for one special point. Furthermore, we see that in blaspheming of God, men have a certain natural Rhetoric, and are so cunning in the art, as there is no lack in them. God hath given us speech, to the intent we should confess him too be good, righteous, and full of equity in all respects and caces, and too the end that in all our talk, our endeavour should be too speak of him with all reverence. But when it cometh too the point that God should be honoured above all things, we speak so fayntlye of him, that scarcely can a man wring a little word out of us that shall be well set. But if men will go too blaspheming: than ye shall see them as eloquent as may be devised, and there is not the man that may not seem too have been at school too learn fine Rhetoric. Even so is it here. job did it not of set purpose (as I have said afore) for he withhilde himself as much as he was able, and he fought against the temptation. And yet notwithstanding we see how his own nature carried him away in such wise, as he could not hold himself from this kind of Rhetoric which is too too flowing. For wheretoo else serveth his setting down of so many fashions of speech, which he heapeth up as it were into a little pile? For so much then as we see such a vice rooted in men, what have we too do? We must pray God too open our mouth, and too give us the grace that all our words may tend too his honour. And moreover that he will restrain us after such a sort, as we may take good heed that we speak not untowardly and at adventure, when occasion is given to talk of his judgements, and of the good that he hath done us, and of the corrections that he hath sent us, and of such other like things: and that we may bear such reverence too his Majesty, as our words may be well framed, that there may not be any reproach, and much less any outrage, as we see is happened here unto job. Yea and we must be the more provoked thereunto by this that he saith, Let them that are wont too curse days, curse the day of my birth: and let them that raise up weeping and lamentation, ban the night wherein I was conceived. Seeing that job speaketh so, we see yet better, that men have neither measure nor stay of themselves when their affections begin too boil up. For like as in a pot, when the first seething is overpast, and it hath cast his first scum, other walloppes come after, so as a man cannot stop them: even so far our affections, which are so outrageous as a man cannot wield them at the first brunt. But contrariwise we see what is taught us in the holy Scripture: namely that when David meant too praise God as become him, he was not contented to apply all his wits and all his endeavour to the doing of it: nor to call men to bear him company: but he sayeth also, Ye Heavens, thou Earth, ye Trees, ye Hills, thou Hail, thou Snow, thou Rain, and all ye senseless creatures, praise ye the Lord. We see what zeal ousnesse there aught too be in us when we mind too serve God in good earnest: that is too wit, we must desire not only that men and women, but also that the senseless creatures should with one common consent apply themselves too praise God with us, so as there may be nothing in this world neither above nor beneath, which shall not bend itself wholly to glorify God. And herewithal also let us pray God to give us the grace to be able to employ ourselves thereabouts, and to strengthen us against all temptations that may chance: not only against the assaults that shall be made upon us by our enemies from without, but also against the affections that are within us.  
Now let us fall down before the presence of our good God, with acknowledgement of our offences, beseeching him to make us understand them better, & to open our eyes, that when we behold the miseries wherewith we are like to be drowned & utterly fordone, we may learn to have recourse to his sovereign goodness, so as he may continue the thing that he shall have begun in us, by making us to taste of his love: And that if he send us any afflictions, either by reason of our sins, or for the trial of our patience, we may not be so ungracious as to grudge against him, but rather bliss him, assuring ourselves that he hath just cause to chastyze us: and yet nevertheless beseeching him to govern us in such wise by his holy spirit, as we may desire nothing but to frame ourselves to his good will, to the end he may 'cause the precious blood of his son (which was shed for our redemption) to be available in us, and that we may be settled therein more and more until he have gathered us up to him into his immortal glory whereunto he calleth us. That it may please him to grant this grace not only unto us, but also to all people and nations of the earth, bringing all poor ignorant souls to the knowledge, etc.   

The twelfth Sermon, which is the second upon the third Chapter.  
This Sermon containeth yet still the exposition of the tenth verse, and of the verse following.  
11. Wherefore died I not in my mother's womb? wherefore did I not yield up the Ghost as soon as I was come out of her womb?  
12. Wherefore did the knees receive me? wherefore have I sucked the teats?  
13. For now should I have lain still and taken my rest: I should be in quiet, and there were rest for me,  
14. With the Kings and Counsellors of the earth, which build the desert places,  
15. With the Princes that have gold, and which hoard up Silver in their house.  
16. Or I should be but as an untie mely birth that is hidden, or as an infant that hath not seen the light.  
17. There the wicked rest from their trouble, there they that have traveled lie at rest.  
18. There the prisoners rest together, and no man heareth the voice of the extortioner.  
19 There the great and the small are equal, and the servant is free from his master.  
I Have declared heretofore, that when we be heavy and sorrowful, the only remembrance of God's benefits must cheer us, or at leastwise assuage our miseries and griefs: so as if any adversity pinch me, and I bethink me of the great number of benefits that God hath done for me, the same must assuage my sorrow. And sith the case standeth so, no afflictions aught to make us forget the knowledge which we have of God's benefits and graces: and yet notwithstanding it cometh so to pass. Whereof we see example in job, who is the true mirror of patience. For what soever miseries he endured: yet aught he to have acknowledged it for a great good fortune, that he was sent as a reasonable creature into the world, that he had borne the image of God, and that he had been cherished and maintained unto man's age, to the intent he might know God to be his father. Behold here such benefits as are inestimable: and yet is job so far of from commending them, that he wisheth he had never tasted them. We see then how sore temptations trouble us, and that in steed of taking some comfort and assuagement of our sorrows by God's benefits, we turn the same into a corzie in somuch as we could find in our hearts that God had never done us any good, nor that we had never known him. Not that job was utterly of his mind: but because words escaped his mouth without advisement, by force of the misery that he endured. This then is no encouragement for us to consent unto wicked intentes: but we must bridle ourselves in such wise, that if such fancies come in our head, we may drive them a great way of from us. And certain it is, that here is a great and sinful infirmity worthy to be condemned. For we see the example that is showed us in the two and twentyth Psalm in the person of David, and specially in the person of our Lord jesus Christ. David is there as a man destitute of help, to whom God showeth himself to be contrary, in so much that he seemeth to be utterly shaken of, and therefore he crieth out, My God, my God, why hast thou forsaken me? And this is spoken in the person of jesus Christ, as of the head of all the faithful. But yet nevertheless, after he hath thus made his moan, he addeth: Lord thou didst draw me out of my mother's womb, thou didst gather me up from the matrice, thou haste showed thyself to be my God before I could know thee or call upon thee. David did set this gear before him, of purpose to tender thanks unto God, and too sing unto his name in the mids of his sorrows: and afterward he stablisheth himself in good hope for the time to come, not doubting but God regarded him still with compassion, considering that he had showed himself so gracious & pitiful towards him already. Here we see a lesson common to all men: which is, that when we be distressed with adversity too the uttermost, even that it seemeth a vain thing and but lost labour to call unto God: yet it behoveth us to consider, that he hath created us and put us into this world, imprinting his own image in us, and giving us many tokens to know that he taketh us for his children. This aught to make us lift up our minds aloft, to yield him his worthy praise: and moreover it must serve us for a spur to make us to trust in him, doubting not but he will show himself the same hereafter, whom we have felt him heretofore. True it is, that it were better for a man to be unborn, than to be utterly left up unto misery: in so much as our Lord sayeth, unhappy is he by whom offences come: It were far better for such a man, that he had never been borne. Yea, but when the case standeth but upon the suffering of calamities and troubles: we must not take them so sore to heart, as to forget the gracious goodness that he showed us, when it pleased him too make us to enjoy the light of the world, specially with condition that we should be his children, because he hath printed his image in us. There was therefore a piece of unthankfulness in job. But let us mark therewithal, that he spoke not as one that consented to such meaning. He was so turmoiled, that this escaped his mouth unwares: & yet nevertheless he was fully resolved in his heart still, that God had done him so much good, as of very reason he aught to acknowledge it. And hereby we be taught, that although God strengthen us by his holy spirit, so as we have some patience and power to withstand adversities: yet notwithstanding there will be some frailness mingled with it, in so much that our grief shall carry us away as it were some hideous tempest in us, so as we shall not be able to rule ourselves in all points as it were requisite. And hereby we be warned to walk in fear, and to stand continually upon our guard, beseeching God to secure and relieve such weakness as he knoweth to be in us. Furthermore, if at any time we be so assaulted to pass our bonds & to make complaints: Let ut pray God to arm us, that we may well achieve such a combat. And howsoever the world go, let us practice the lesson that I have spoken of: which is, to set before our eyes the benefits of God which we have received in times passed, to the intent they may so comfort us, as our sorrow we do not overmate us too oppress us altogether, but that we may keep still some taste of God's goodness, too the end we may hope still for mercy at his hand, notwithstanding that we have no likelihood at all of it, and that it seemeth we be utterly shut out from him. Thus ye see what we have too mark in this strain. And herewithal we see, that when men are once fallen unto wickedness, there is no ho 〈…〉 with them. It was already too much too have said, why was not the door of my mother's womb shut up? why was I borne into this world? But he addeth further, why did the knees receive me? why did I suck the teat? Herein we see that job considereth not God's benefits to his own profit, albeit that he have felt them in great number, but rather rejecteth them altogether: and this is to make an ill beginning. Therefore we must take good heed too ourselves: and so soon as our Lord maketh us to know any good that we have received at his hand, it must so touch us to the quick, that we may not be so churlish and froward as too turn good into evil. For if we once begin to forget God's gifts, or to turn them contrary too that we aught: it is certain that the same inconvenience and vice will follow us to the uttermost, as we see here by the example of job. When God openeth our mothers womb to let us out into the world, he giveth us certain women to take us up, according as we see it is very needful, considering that the poor human creature cometh forth in as great necessity as any thing can be. This done, he prepareth nourishment whereby we be strengthened, and he turneth the woman's blood into milk, that we might suck sustenance out of it. God then doth so provide for us, even at the time that we have neither wit nor reason, and are in danger of death, not able too help ourselves, not nor too ask help at other folks hands. God preventeth and overgoeth us. We see here benefits of divers kinds. But we see that job did put them all in a bundle, and was angry with them all. Therefore let us hereby take warning, too be moved too consider Gods fatherly goodness and too thank him for the same, so often as he setteth forth any of the benefits that we have received of him. And when we have so begun, let us go through with it. For as it is said in the French Proverb, Loaves are made horned by setting of them amiss into the Oven, and when men have once overshorte themselves, they wot not how to keep measure any more. Now if it happened so unto job, who was endued with so singular constancy: what shall become of us that are but as leaves, so as there needeth but a little blast of wind too shake us down? Then let us understand the need that we have too flee unto God, that he may reach us his mighty hand. But after that job hath said so, he addeth yet worse: which is, that if he were dead, he should have rest. The reason (sayeth he) is that death endeth all things, so as there is no more either rich or poor, there is no more any Servant or Master: those that have troubled the world hold themselves in quiet: and they that have been troubled are also at rest with them. I should lie still and sleep, I should no more have any care or feeling of misery. It seemeth at the first blush, that job speaketh here like a Heathen man that hath no hope of the life to come nor of the resurrection, howbeit that the same were never clean wiped out of his heart. But sometimes there are so great and so headdie passions in us, that the seed of God is as it were choked, and all the light of religiousness which we aught to have, is dimmed, and all the conceits thereof are cast under foot, so as they can bear no sway. This is well worth the nothing: but it had need too be declared more at length, for to be well understood. We see how the present afflictions blind us. If it be summer, and that we be overwhote (for we must take their familiar examples) it seemeth one of the paynefullest troubles that a man can endure: specially if a man be so overladen that he faint, and be not able to hold out any further, he would have a frost that should clive the stones, and he thinks he should be well refreshed, and that he should be the more at his ease. And if it be winter, we will think that no heat can be to great for us. Lo how the present passions carry us away, and this befalleth too all men: Yet notwithstanding some are much more tender and nice to suffer adversity, than other some be. Therefore according as each man's nature and complexion is, thereafter doth he torment himself with the adversity that he endureth, and thereafter doth he martyr himself to the uttermost. For asmuch as we see such experiences, we know that men are carried away by their affections, in such wise as they think upon nothing but the thing that grieveth and tormenteth them. And the same thing is to be seen here in job. For he is so overpressed with his misery: that he looks most unto that which should befall him after his death, and thinketh nothing at all of the second life. I say he thought nothing at all of it when he spoke after that sort at adventure. True it is that he had the knowledge and belief of it printed in his heart: but it lay as a covered fire, which is as it were choked with ashes. And let us not think it strange, that our evil, and sinful affections, should 'cause us so to forget the things that we knew and were sure of afore. For we see how good zeal hath had the same property both in Moses and in saint Paul. When Moses desired God too be stricken out of the book of life, to the end that the people might be saved: we see there a good and holy mind, even such a one as God allowed of: and yet was there somewhat too be gainsaid in it. Doth Moses think that God can root out his own chosen? Is God changeable in his purpose? Moses' knew well that God had chosen him and accepted him too be one of his children. How doth he then desire to be wiped out of the book of life? It was as much to say, as if he had never been reckoned in the number of them that must obtain everlasting life. Doth he demand it of God in way of Hypocrisy? Not: there is nothing that carrieth him away but his own zealousness, which is so fervent in him, as he passeth sore nothing but the welfare of the people that was committed unto him. For what a matter was it when he heard the sentence of condemnation, that God would destroy all the children of Abraham? If this offpriug that God hath chosen to himself be so rooted out, the covenant of God must also needs be abolished: Lord, than rather let me be razed out of thy book, than too say that all this people here shall perish. Moses' then was seized with so great an anguish, that he forgot himself: he had no more regard of himself: neither considered he that those whom God hath chosen must of necessity be preserved even too the end. This was gone from him for a little while: and thus we see why he desired to be wiped out of the book of life. As much is to be said of Saint Paul. I would wish (sayeth he) to be cursed for my brethren's sake. How so? Saint Paul knew himself too be a member of our Lord jesus Christ, and was sure that he was an instrument purposely chosen too glorify him: and would he now repeal the said grace? would he break off the course of God's determination when as he knew well that it is unchangeable? Not, as he himself declareth anon after. Then was there some contrariety in him. Yea, but no inconvenience came of that. For as I said, his zeal which is good and holy, drove him and inflamed him in such sort, as he had no respect of his own welfare for the present time, but was desirous that God should fulfil his promise in the offspring of Abraham, to the intent that his name might not be blasphemed. Now we see by example, that good affections do sometimes as it were step aside out of the way in God's children, and make them to forget that which is known and certain unto them. And sith the case standeth so, we must not think it strange though job were so hardly distressed that he was forced to speak like a harebrayne, so as he maketh all men alike and equal when they be dead: and it should seem by his saying that men perish, and that there is none other life after this. His dealing thus, is not for that he had not well conceived an other opinion in his mind and engraved in his heart: but he speaketh as a man that raveth in a trance. For his grief had so blinded him, that he was not his own man but was become like the boiling sea, wherein the waves justle one against another. Then see we a fair lookingglasse, whereby we may perceive that our affections are blind, because they follow not reason, too know the things that we aught too be most certain and fully resolved of in all the world. For what shall become of us, if we know not that we are created to a better life? It were better for us that we were Asses & Oxen. For the brute beasts enjoy the present life: they feed, they take their rest, and they travel without any great feeling of it. But men eat not one morsel of bread without care: in the mids of their pleasures, they have a number of heartbitings of their own (besides that they want not annoyances at other men's hands) for every man for himself becometh his own hangman. Therefore if we have no hope of the second life, what shall become of us? And truly our Lords will is, that the same should abide printed in the hearts of all men, according as we see that although the Heathen men were become brutish, yet notwithstanding they retained still some knowledge of the second life, and of the immortality of the soul. And as for those that knew it not, God hath left some mark or other, whereby too make them unexcusable, yea and it were but even the tombs that they have made too bury deadefolkes in. Even that is a record of the resurrection. But here we see that job wist nothing of all this. What shall we say then, but as we have said already: that is too wit, that when we give head to our affections, they put out our eyes, or else seel them up so close, as we can see neverawhit, but speak off and on, without any advised understanding or stay of our talk? Behold whereupon we aught too muse. But on the other side, let us mark the grace that was given to job, in that he did not utterly consent too this so ranging talk, (for that had been a blaspheming of God) but only did let slip such words at random. If a man had asked him by and by, what sayest thou? is there no difference between good men and bad? doth death make a final end of all things? Thou speakest here like an infidel that never knew of God nor of God's religion. For God teacheth us, that after death there is a better life than this, and an everlasting heritage, which he hath prepared for those that are his, and for those whom he hath chosen: and as for the reprobates, seeing that they have despised him during their life, they shall know him to be their judge. If job had been posed thus, he would have confessed such things, yea even unfeignedly: and yet for all that, he ceaseth not to overshoot himself in the same things. Also we see that all the matter consisteth not in knowing: but we must persever in the same knowledge, to withstand temptations with it when they assail us. For if we have read the holy Scripture, if we have haunted sermons, if we have been taught that which is requisite for a man's salvation: and yet for all that, be negligent, and bend not our mind to bethink us of the things that we have heard afore: it is all one as if a man being well furnished with Corselet, Murrion, sword, and Target, should hung them all up upon a spirget, and suffer his armour to rust, and his sword to stick fast to the scabbard, when he should come to have need of them. He may well say, I have armour and weapon ready: but what shall it boot him to look upon them? ye see his furniture is unprofitable, because he hath suffered it to rust: and moreover he shall not know how to handle either sword or target at his need. Even so standeth the case with us. We may well have known the thing that is good and convenient for our salvation, and yet for all that, when as we think ourselves too be handsome and well appointed men, we shall not have the skill how to apply all things to our behoof: but this knowledge of ours shall be as it were rusty, so as it shall not come to our remembrance when we have need of it, and when it might stand us in best stead. Then see we here a good lesson for us: which is, that it is not enough for us to have known the thing that God showeth us for our profit: but we must also exercise it without ceasing, and our remembrance must be refreshed, to the intent we may know which is the true use of the holy Scripture. For if that which is spoken of here befell unto job, who notwithstanding had earnestly minded the word of God (I mean not the word written, but the word that God hath given him by aspiration:) if he (I say) miss not to be besotted at his most need: what shall become of us that are much weaker than he was? And therefore let us beseech this good God, that if at any time (for to make us humble,) he suffer our own infirmity too overrule us, so as we have no such power too ward Satan's blows as were requisite: yet notwithstanding the same may be crossed out of his reckoning book, and not be called to accounted. Thus we see what we have to do. But will we be assoiled at God's hand? Then must we first condemn the faults that we perceive in ourselves. Furthermore as touching the state of the second life: the Scripture showeth us as much as is expedient to be known in this behalf: which is, that it is true, that when men are come to the end of their race, God draweth them back from hence beneath. For this life is likened too a course or a race. Therefore we have made an end of our race or journey at death. But yet for all that we cease not, either to be in pain: or else to be in blessed joy after that our souls are parted from our bodies. Lo what we have too bear in mind. As touching the pains of this present life, as the care of eating and drinking, of maintaining ourselves in apparel, and of keeping ourselves from harm taking, as well by means of men, as by means of beasts: all this shall utterly cease: and yet in the mean while it is said, that the children of God are gathered up into joy. True it is, that as yet we have not the crown that is promised us, and which is prepared for us. For the whole body of jesus Christ must be made full and perfect together. And here we see why it is said that our life lieth hid in Christ until the time of his c●mming. But yet the faithful resting in Abraham's bosom are already so far forth partakers of the said joy, as they know that God is their father, and that the trust which they have had in him is not in vain. And specially we must mark how Saint Paul sayeth, that as long as we be shut up within this mortal body, we walk in hope, without any beholding or sight of the things that are promised us, for all those things are hid from us: but when we be parted out of the world, we see the thing that we hoped for, and the thing that was erst hid from us is then showed openly unto us. We see then how the faithful that are departed out of this world, are in joy with God, and do know, that forasmuch as they be Christ's members, they can not perish: yea and that they know it much better, and with a greater power, than they had done during this present life. And as for the reprobates, they are as condemned caitiffs, that wait but for the hour of execution and torment. For they be sure already of condemnation. And here we see why it is said that the devils are locked up in dark prisons; and bound as it were in chains, until they come to the said final confusion, which is prepared for them against the coming of our Lord jesus Christ. Thus we see what the Scripture doth briefly show us concerning the state of the second life, in waiting for the last day. But it is spoken soberly unto us, because we be too much given too fond and curious questions. And we see that men love better too be inquisitive what is done in Paradise, than too know which is the way too come thither. Behold, God himself telleth us, saying: Come to me. He showeth us how we may come thither: and we pass not for it. You would marvel to see how cold we be when it standeth upon the point of going unto him by the means that he hath given us: and yet in the mean while we be buzie in demanding what is done here? and what is done there? what is this? and what is that? We be desirous too know that which God hath hidden from us: for he will not have us too know aught as now, but only in part. And here we see why the holy Scripture useth such a soberness. It is because we should not covet too be oversuttle in these fond questions, but be contented too know that which is for our profit. Yet nevertheless it standeth us in hand to be well resolved in the said article: that is to wit, that in death there is not rest for all men. True it is that all men, yea even the wicked also (as I have said) shall be discharged of the necessities of this present life. But in the mean season they fail not to be tormented, feeling God too be their judge, at whose hand they can look for no mercy, for they know that this confusion is thoroughly ready for them, and that they shall be plunged down into hell. Seeing (I say) that they are cast and reprieved to that day: they feel an unquietness which passeth all the pains and torments of this world. It behoveth us too know this, to the intent that while we live here below, we may pray God to guide us with his holy spirit, that we may not cover any unlawful thing: waiting continually till he accomplish his promise, in gathering us all together into his heavenly kingdom. Lo what we have to bear in mind. And as touching the rest, although Job's talk was out of square, (as I have said already) yet notwithstanding we may gather some good and profitable lesson of it. How so? When he sayeth that Kings and Princes do build up desert places: he showeth the foolish vaynegloriousnesse that is in worldlings, and in such as would make themselves renowned here. When men devise, practyze, and consult of building houses and palaces: we know that commonly there is excess. When they proceed according to the order of nature, and say, very well, it is God's will that we should lodge here below, and thereupon do build themselves houses to devil in according to their articles: it is a very good line that they draw by. But they that mean too magnify themselves in the world, content not themselves with that, but will print an everlastingness of their names in their palaces and castles, and they will have them to be seen a far off. Who builded such a place? it was yonder Prince. Thus ye see the vain gloriousness that passeth beyond the order of nature. And that was it that job ment too give inkling of. As if he had said, men that live upon earth are pricked with much care, in such wise as they take much pain, and fail not to heave out one another. For they be so pricked with their own lusts, that they wage battle against nature. For what meaneth this their building in deserts? It is too make buildings that are as it were incredible, that when a man cometh too the place, he may take up his hand, and bliss him, saying: How is it possible too have builded in this place? For if a situation be convenient and easy to build upon, and a man see some fair building upon it: very well, it shall be thought no strange matter, and it will be mocked at by some manner of quip. But if a man see a place that is as it were unapproachable, and some other take upon him to say, I will make it a place of estimation: then behold, the desert is builded up. Behold it is made as a new world. Such manner of men mean as it were to stomach against God. For they purpose too reform the world and the order that God hath set in it, they will have it seen that nothing shall let them [of their purpose.] And whereas God hath set bars before them to say, you must go no further: they leap quite over them. Lo what vainegloriousnesse is in many men: and this is the thing that job ment to betoken here. Also (as I said) his words are far out of square: but howsoever the case standeth, a man may yet gather some good lesson of them. Moreover when he addeth, That the servant is set free from his master, and that the poor and the rich are all one: it is to show us, that men must not glory in their present greatness, according as saint Paul speaketh of principalities, wherein he speaketh as David doth. For thus he sayeth in the Psalm: I have said, ye are Gods. Which is as much to say, that Princes, and such as are in authority, are God's li●●etenants, and have pre-eminence above the rest of the world, as though God had privileged them. But what for that? yet are ye mortal men, and shall die as men, and so assure yourselves. Thus we see that they which are advanced to high estate, ought not to dazzle men's eyes, but rather acknowledge their own frail state, and that for asmuch as the world and the shape thereof passeth away: their riches, their credit, and their honour shall come to naught. Therefore let them not besot themselves. But let them continually think upon death, and let those that have servants and subjects under them, think thus with themselves: we must come to accounted, we have one in heaven who is master of us all, as saint Paul sayeth: there will be no accepting of persons, there shall be no more bondage or mastership for men too allege before God. True it is that the earthly policy, and also the state of Magistrates is ordained of God. But all this concerneth the world and worldly things, which shall take an end. And therefore must these things be transitory also. Then let us all take heed that we hold ourselves in lowliness and modesty, and that we attempt not any thing which God hath not given us liberty to do. But now let us return to the matter that we began withal: that is too wit, that Job's talk ceased not too be outrageous and excessive, and without any measure: and that if he had consented unto it, it had been horrible blasphemy. But the case so standeth, that forasmuch as he had not such a strength in himself as to be able too master himself: he was attainted with many evil faults, as men must needs feel in the encountering, that they have always infirmities in their flesh. And furthermore we see here how job speaketh of little babes. For whereas he sayeth: As an untimely birth: it is as much as if he meant too tell us, that when God putteth an human creature into the mother's womb, it hath no soul. But contrarily we know that when the creature is conceived in the mother's womb, God breatheth a soul into it, and it is certain that it hath in it the seed of life. And so job showeth himself not too be well enough settled in his wits, to consider of God's works, and too judge rightly of them, too discern between black and white, but is altogether straight. And whereof cometh that? Even of the hardiness of his passions, as I have said. We see here as it were a tempest or storm that maketh job both deaf and blind. Sometimes when it thundereth, and the air is so sore troubled that a man can not hear any thing, all our wits be as it were utterly amazed, and therewithal we be stricken in fear: and when we see the flashes of lightning, and hear the thundercrackes, and the rattling of some sore and vehement hail: we imagine that we should be foredone, and we shrink ourselves inward in such wise, as we dare not once put out our heads. Even so stood the case with job. Wherefore let us consider these things, and there withal let us also bear in mind the doctrine that I have touched already. True it is that here we must mark two things: for we have two extremities, whereof it behoveth us to take heed. The one sort think it is no patience, if a man be not altogether peaceable. The other sort are of opinion, that although a▪ man chafe against God, and resist him: yet he ceaseth not to be patient, conditionally that at the end he mislike of his fault and repent it. These men give themselves the bridle, and take leave to commit many sins, yea and they suppose themselves to be patient when they have so stomached against God by that mean, where through they bereave themselves of God's grace. Therefore we must take heed of these two extremities. And let us mark, that our patientness in submitting ourselves to God's good will, is not to be without any grief at all, or not to stomach the matter at some times, or not to feel the waves that come rushing against us, so as we should be as senseless persons in that behalf: But rather, when we be in such battles, let us not discourage ourselves for the matter: but let us call upon God, and therewithal feeling continually how greatly we be guilty before him, let us pray him to strengthen us by the power of his holy spirit, that we may be able to withstand such assaults, whereby we might be oppressed at the first blow, if he sustained us not. Behold (I say) how it behoveth us to deal, to the end that when God shall have given us any power and strength to withstand temptations, he may increase the same in us, until we be come to the end of all our battles.  
Now let us fall down in the presence of our good God, with acknowledgement of our faults, beseeching him to make us feel better what we have not done, that we may be sorry for them, & crave pardon of him, & walk in such advisedness, that being shrouded under the shadow of his wings, we may be fenced with a good & invincible defence against our adversary, & all that ever he can practice against us. And for as much as we be environed with so many wants while we be in this world, let us pray also to be strengthened with power from above, that we may not faint in the midst of our journey, but hold out our race, having always our eye upon the glory that is promised us in heaven, and purchased for us by the death and passion of our Lord jesus Christ, not doubting but that we shall fully & perfectly enjoy it, when we shall have erst taken possession of it here beneath by hope and patience. That it may please him to grant his grace, not only to us, but also to all people and nations of the world, etc.   

The thirteenth Sermon, which is the third upon the third Chapter▪  
20 Why giveth he light to them that are in misery, and life unto them that have sorrow▪ full hearts,  
21 Which wait for death, and it cometh not to them: [and] which seek for it more busily than for treasures?  
22 They would rejoice and be merry, they would be very glad if they might find the grave.  
23 [Why giveth he light] to the man whose way is hidden, and which God hath shut up?  
24 My sighing cometh before I take my repast, and my roaring is like the overflowing of waters.  
25 I have met with the thing that I stood in fear of, and the thing that I mistrusted is fallen upon me.  
26 I have not been in prosperity, I have not been in quiet, I am not in rest, and yet notwithstanding this trouble is come upon me.  
IOb complaineth here, as though God did men wrong too put them into the world, and to exercise them with store of miseries. And so he maketh his reckoning, that if God will have us to live, he should maintain us at our own ease, & not encumber us with many troubles. Thus we see briefly what is contained here. Verily Job's intent was not too plead against God, as if he would go to law with him: but yet in the mean while, the grief that he sustained carried him so farforth, that these complaints passed out of his mouth. How now? Wherefore hath God set us in this world? Is it not to the end that we should know him to be our father, and that we should bliss him, because we be sure that he hath a care of us? But contrariwise it is to be seen, that many men are afflicted and tormented with many miseries. To what purpose doth God hold them at that point? It seemeth that he would have his name to be blasphemed. What can they do whom he handleth so rigorously? when they see death before their eyes, or rather have it between their teeth, they can not but fret and chafe at it. Thus we see an occasion of murmuring against God, and it seemeth that he himself is the cause of it. Here we have a very good and profitable lesson: which is that we should assure ourselves, that when God scourgeth us, yet he ceaseth not to give us some taste of his goodness, in such wise as even in the midst of our afflictions we may still praise him, and rejoice in him. Yet notwithstanding it is true that he restraineth our joys, & turneth them into bitterness. But there is a mean betwixt blessing of God's name, and blaspheming of it: which mean is to call upon him when we be oppressed with adversity, and to resort unto him, desiring him to receive us unto mercy. But men can never keep this mean, except God have an eye to it of himself when he scourgeth us. Therefore let us mark first, that whensoever God sendeth us any troubles and sorrows, he ceaseth not to make us taste of his goodness therewithal, to assuage the anguish that might hold our hearts in distress. How is that? We have showed heretofore, that if men had an eye to God's former benefits towards them (yea though it were but in that he hath sustained them from their childhood, after he had brought them out of their mother's womb, and given them life:) it were enough to comfort them, even when they be overladen with despair, and to make them think: May not God punish us justly? for we be bound to bear patiently the adversity that he sendeth, and nature teacheth us so to do, forasmuch as he bestoweth so many benefits upon us, according as job hath showed heretofore. We see then how this only one consideration aught to assuage our sorrows, according as it is to be seen, that if men put sugar or honey into a medicine that is over bitter, it will allay it in such sort, as the patient may the better take it, whereas otherwise it would go near to choke him. But there is yet a further matter in this: namely, that God showeth us the use of his chastyzementes which he sendeth us: which is not that he meaneth to destroy us so oft as he scourgeth us: but that it is for our profit and welfare: and he promiseth us, that if we be faithful, he will not suffer us to be racked out of measure, but will support us. So then, if we be afflicted, there is no reason why we should take pritche against God, as though we found nothing but rigour at his hand. For we be so comforted in our afflictions, as if our unthankfulness letted us not, we might rejoice and say, Blissed be the name of God, although he send us not all our own desires. Thus much for the first point. And now herewithal we must mark also the second article, which I have touched already: which 〈◊〉 that although we have nothing but distress, although we be hold as it were upon the rack, and that we have nothing at all to comfort us: yet must we not be hasty to take pritche against God, but we must rather call upon him, according as it is said: let him that is sorrowful prey. Saint james showeth us the mean which we ought to hold. If we be merry (sayeth he) let us sing: not after the manner of the world (which ruffleth it, and royetteth it, without acknowledging that his goods come of God) but in rendering praise to God for our gladness. And if we be in sorrow and heaviness, let us pray unto God, beseeching him to pity us, and to abate his rigour. Thus we see, that when the faithful are at their wits end, so as they can no further go, yet must they not rush against God, and find fault with him: neither must they outrage, as those do which are full of pride and rebelliousness: but rather let us think thus: Lord, I see myself to be a wretched creature, I know not where too become, I wot not what to do, except thou receive me to mercy, and show thyself so pitiful towards me, as to relieve me of my misery, which I can no longer bear: Thus we see that the children of God must bear their adversities patiently, although God chastise them roughly for a time. And it is to be seen, that although job had continually minded the same lesson: yet was he not sufficiently armed to withstand temptations: for he saith here, Why do the God give light to such as are of troubled minds He remembered not that God had just cause to keep men in the mids of many miseries, and that although their state be wretched here below, yet is God righteous still: and that albeit he punish us, and keep us occupied many ways, yet it becometh not us to hold plea with him, under colour that he holdeth us here against our will, and that we be shut up in prison, while we be in this life: neither must we conceive any displeasure for all that. job did not sufficiently consider this. Now if such a person as job was, happened to overshoot himself, and to kick against God, for want of having the said regard that I have spoken of: much more must we set our minds upon the said two points: that is to wit, that we bear in remembrance, that God never forsaketh us, and therefore that we may not be oversorowfull when God sendeth us any adversities, because we be sure that his chastising of us is after such a sort, as therewithal he relieveth our grief, at leastwise if it be not long of ourselves, and of our own unthankfulness: And secondly, that when we be distressed that we can no more: God calleth and allureth us friendly unto him, yea I say, he provoketh us to resort unto prayer as often as we be as it were utterly stripped out of all that we have. Lo here the true remedy: which is to call upon our good God to have pity upon us, and not to suffer us to be so dismayed as to say, I wot not what to do, and it is to no purpose to go unto God. Let us keep ourselves from such encumbrance, & persuade ourselves that we shall always be sure to far well, if we call upon God, who will be always merciful to us, even in the midst of our afflictions. When we have these two points well settled in our remembrance, we shall no more say: Wherefore is it that God holdeth those here which are in sorrow of mind? For we see wherefore he doth it. There is great reason why God should chastyze men. For how great are our sins? the number of them is infinite. Again, if we look upon our lusts, there is also a very bottomless gulf, which hath need to be mended. God therefore must mortify us. Furthermore, if we consider how much we be given too the world: we shall find that our afflictions had need too be plucked from it by God's chastyzementes. Moreover how great is our pride and presumptuousness? And therefore must God needs humble us. Besides all this, how cold are we to crave his help? and therefore he must be fain too enforce us too it. Finally aught not our faith to be tried and made known? Then see we not reasons enough why God holdeth us here, and will have us to be miserable, so as there is nothing but pain, trouble, torment, and anguish in all our whole life? Is there not sufficient reason why God should do this? Mark here a special point. And sith that he continually calleth us unto him, and maketh us free passage unto him, and that we have such a remedy in our miseries: may we not hold ourselves well apaid? We see how we ought too be armed and fenced against the said temptations, which reigned overmuch in job, howbeit that he was not utterly overcome of it. For when job speaketh here of such as desire the grave, and which willingly dig for it as for some hidden treasure, longing to die and cannot: he putteth himself in the same rank, as we shall see by the sequel: wherein he confirmeth his own infirmity and vice. For it is not lawful for the faithful to mislike their own life, and to wish so for death. True it is that we may wish for death in one respect: which is, in consideration that we be hold here in such bondage of sin, as we can not serve God so freely as were to be wished, because we are overfraught with vices. In respect here of it is certain that we may sigh, and desire God to take us quickly out of the world. But (as is said afore) it may not be for that we hate our life, or for that we be weighed to be hold here because we be handled over rigorously: but we must bear our lot patiently, in waiting God's leisure to deliver us. And we see that Paul holdeth the self same measure when he sayeth to the Romans, Alas, who shall deliver me from this mortal body? For I am unhappy. But yet therewithal he sayeth, Thanks be to God through our Lord jesus Christ. Lo here how Saint Paul on the one side calleth himself unhappy, and desireth to be taken out of the world: and on the other side is contented and at rest, because God preserveth him, and he knoweth that God will never forsake him, howbeit that he be subject to many miseries. We see here his contentation. And that we may the better understand the whole: let us mark how job hath done amiss in two points. That is to wit, in not having the regard that he aught to have had in desiring death: and also in not keeping measure. Hear we see two faults that are very gross. When I say that job had not his eyes fastened upon the mark that he ought: I mean that his wyshing for death, was not because he saw himself to be a miserable sinner, and could not attain to the perfection which all of us ought to labour for: but because he was weary of the nipping griefs, as well which he presently endured in his person, as which he had sustained before in his goods. And so he desired death, because it seemed to him that God pressed him oversore. Thus we see the first fault that I spoke of. But if we apply the same to our own use, it will be yet better understood and apparent. If a man search and try himself thoroughly, and think thus with himself: I am given to such a vice, and I fight against it, but I can not come to my purpose: and the matter is not for one vice alone, but I have two or three that torment me. Surely yet I will not give myself to the bridle, neither will I wound myself, I fear the vengeance of God, and will hold myself in such sort as I be not utterly vanquished: I see I must be much more earnest in serving God, and in fight against the world and mine own flesh, as it is very requisite I should be, for I am hold back and hindered by mine own lusts. I say, if a man acknowledge himself such a one: after he hath well examined his life, he sayeth thereupon: yea my God, I see myself in miserable plight, and when shall I be delivered out of it? For needs must I bear sin in me, and although it reign not in me, yet doth it devil in me. And what else is sin, but the devils sceptre, whereby he reigneth over us? Then am I the bondslave of Satan and of death. O my God, must I tarry evermore in this weerysome plight? A Christian man may well have such sighs, and beseech God to set him free from such a bondage wherein he seeth himself to be. But if the matter concern adversity: we must regard nother cold nor heat, nor poverty, nor sickness: but we must have our eye only on our sins. And specially when God punisheth us, in what wise soever it be, we must mount up higher, without any resting upon the bodily adversity, and think thus with ourselves: behold the fruits of our sins: forasmuch as we have done against God's will, it is good reason that he should show himself a judge towards us. When we have thus acknowledged our sins, the same worketh a remorse in us, and provoketh us to conceive the sorrow whereof S. Paul speaketh. And thus much as concerning the first point. But it is not enough to think as afore is said: that is to wit, to wish death in such wise as I have erst showed: but it be hoveth also to keep measure. I say, we must not only wish it upon good cause, but we must also bridle our desire, so as it be ruled by the good pleasure of God. And this will bring to pass, that the outrage which is showed here in job, shall be restrained as with a bridle. I have already touched this point in the text which I alleged out of S. Paul. For after he had made his moan, and wished to be delivered out of this prison of death: he addeth, I thank my God: and he ceaseth not to be quiet, even in the midst of those complaints and longings. And why so? for he seeth it is good reason that God should be the master, and govern us at his pleasure: and that we should patiently wait for such end as he listeth to give us. S. Paul perceiving this, concludeth immediately, that although he be a wretched sinner: yet notwithstanding he is sure that God will guide him in such wise, as his salvation can not miscarry. S. Paul then had an eye to those two things. And therefore he sayeth that he yieldeth God thanks, notwithstanding that he be in misery. Even so must we do. And in so doing, we shall not only be the readier to endure all the miseries of this world for the honour of God, that he may be glorified both in our persons, and in our humility: but also we shall be willing to suffer for our neighbours, as Saint Paul also showeth us by his own example. He sayeth to the Philippians, that as for himself, it should be far better for him to be taken out of the world: but for your sakes (sayeth he) it is requisite that I live, because I know that you have as yet need of my labour, and that God employeth me about the edifying of your faith, and unto him do I submit myself. And afterward he sayeth: Although it were for my behoof to go hence out of hand, yet am I willing to abide here still. Lo how Saint Paul exhorteth all men to submit themselves in such wise unto God's pleasure, as while they live in this world, they may not only bear their afflictions patiently, but also be ready to suffer for their neighbours, so as their labour may be profitable to the common weal, and they themselves do service to the Church of God. Thus we see what we have to mark. But what? This lesson is not yet understood, for asmuch as there are very few that put it in ure: for if God leave us in rest, ye shall see us so blinded with vain and fond joy, and we be so oversotted, as we know neither death, nor our own frailty any more, neither have we any discretion at all. And if God visit us with any afflictions: it needs not to be asked whether we blaspheme or not, or whether any oaths pass out of our mouth or no: there will be store of misliking, of murmuring▪ and of impatiency, which shall be full of sturdiness. And when the wind is in that door with us, how many be there that think upon their sins, and that groan under such a burden, and therewithal look unto the aid that God giveth them, how he suffereth them not to be utterly overcome by Satan, and thereupon do quiet themselves and take comfort in that he preserveth them? The number of them is very small: and yet is not this written in vain. But in general we have now to consider, that the faithful may well sigh and groan all their life long, till God have taken them out of the world, always wishing for their end, that is to say, for death: and yet notwithstanding they must restrain themselves in such wise, as they may wholly submit themselves to God's good pleasure, knowing that they are not made for themselves. first I say, that the faithful may well sigh as folk that are weary of their long pinning in this prison of theirfleshe: namely for the cause that I have touched, which is, because they serve not God in such freedom as were requisite, but draw their lines amiss, so as they work awry, and oftentimes serve aside. And (which more is) we must sigh but so farforth as is lawful for us: which is to be done so often as we enter into the consideration of our own overwearinesse when the matter standeth upon the serving of God. For, that must spur us to desire God to take us out of this world, and make us have an eye too the life that is prepared for us in heaven, which shall be fully showed upon us at the coming of our Lord jesus Christ. And hereby we see how it is not only granted to God's children to wish for death, but also that they aught to wish for it. For they show not a good proof of their faith, except they seek to go out of this world, according as in deed all things hast and labour toward their mark. But our mark is aloft, and therefore must we never leave running till we come to our ways end which GOD hath set us: and we must desire that that may be quickly. Nevertheless let us always bear in mind the cause that I have spoken: namely that we must not be provoked to wish for death, because we be subject some to sickness, some to poverty, some too one thing, and some to an other: but because we be not fully reformed to the image of God, and because we have many imperfections in us. Mark well (I say) the cause that must spur and provoke us too desire death: namely, too the end that being rid of this mortal body (which is like a cabane full of all stench and noisomeness) we may be fully reformed to the image of God, so as he may reign in us, and all the corruption of our nature be utterly done away. And furthermore, let us keep us within the compass of desiring to live and die at God's pleasure, so as we may not be given too our own will, but so as we may make as a sacrifice of it in that behalf, that our living may not be too ourselves but to God, so as we may say, Lord, I know mine own frailty. Nevertheless it is thy will too hold me in this world, and here I am, and good reason it is that I should tarry here: But whensoever it shall please thee to call me hence, I make no great account of my life, it is always at thy commandment, too dispose of it at thine own pleasure. Behold (I say) how we aught too deal in this case. And heerewithall, let us have our affections evermore quieted, yea even in such sort, as we may continually praise God's name, assuring ourselves, that both in life and death, he will always show himself a Father and saviour towards us. But after that job hath spoken so, he addeth: That such as are so distressed in their hearts, would be full glad and fain, if they might find their grave. Wherein he bewrayeth himself too speak through a brutish and unadvised affection, and that he keepeth neither measure nor modesty. For he confesseth that we come too nought there. So then we see how he is fallen, howbeit not with a deadly fall, but with a half fall, and God raiseth him up again afterward as we shall see. Yet nevertheless the case standeth so, as we must verily condemn this infirmity here in job: that is to say, he was so dismayed with heaviness, as he could no more taste of God's goodness, thereby too gather never so little comfort too sustain himself by. But forasmuch as we see that this befell unto him: so much the more must we be earnest in praying unto God, that sorrow may not overmate us so, as we should be utterly overwhelmed by it. Therefore let us always be so underpropped and stayed up, as we may fight against sorrowfulness, and feel that it is good for us to live here according to God's will, and that although we have great griefs and troubles here, yet must we stand fully resolved upon this point, that it is good for us too continued here still in this world. And wherefore? To the end that God may be glorified in us, too the end that our faith may be tried, to the end we should call upon him, and profess him to be always our father, notwithstanding that he scourge us, and to the end that by means thereof we may be prepared too the heavenly life. This taste of the said fatherly goodness, must always make us desirous to go unto God, and not suffer us too give bridle too any one outrageous and beastly affection, as we see that job hath done here. And by the way he showeth, whence this heaviness came upon him, that had so wholly swallowed him up, and from whence also it proceedeth in those that are so dismayed as they can not admit any comfort to assuage their miseries. He sayeth, To the man whose way is hidden, and which God hath shut in, as if he had made the hedges round about it, that no man should enter into it. This is well worthy to be noted. For job showeth wherein he failed: namely in not yielding himself enough to God's providence. Yet notwithstanding, heerewithall he discovereth a disease whereunto all of us are subject. That is to wit, that we be desirous to know all that must befall us, and what our state shall be: and all this we would have declared to us: in so much that when we are in perplexity, so as we know not what shall become of us, and that the inconvenience pincheth us, and we see no end of it: then are we at the point of utter despair. Lo here a mischief that is overcommon and ordinary. And we must mark it well, to the end we may seek the remedy on the contrary part. What then is the inclination of men? It is, that they could well found in their hearts to leap up too the clouds, too know what shall be the course of their whole life. And we see how they determine with themselves, I will do this and that. Solomon mocking at the overweening that is in m●n, sayeth that they determine upon their whole life: and whereas they can not move the tip of their tongue without God do guide it: yet determine they upon this and that. And what a mockery is it? They are not able to move the tip of their tongue, and yet they presume to say, Behold I will do this a ten years hence: according also as Saint james agreeth with Solomon, in scorning of the said presumptuousness which is in men. For so long as God letteth us alone at our ease, every man believeth what he listeth himself, and we take ourselves to be petigoddes. But assoon as God turneth his hand, and beateth us with his rods: ye shall see us so amazed, as we wot not where to become: we think it not possible for us ever to scape out of our miseries, we look on the one side and on the other, and we see no end at all of them: we be as it were so shut up in them, that we cannot take hold of the goodness and mighty power of God to succour us. And this is the very affection that job showeth us here, which is an overcommon disease, as we find well enough by experience. For there is not any thing that troubleth and tormenteth us so much, as when we see ourselves shut up, and know not what will be the end of our miseries, nor what shall become of us, in so much as being assailed on all sides, we conclude with ourselves, that we can never get away without utter oppression and overthrow. Have we this said disease? Then let us resort to the remedy. For if the disease be not cured, we must needs fall into the said excessive passion, whereof mention is made here: namely that we shall wish for death, as men in despair, and shall have no assuagement of our miseries, but only to desire God to overwhelm us out of hand. But the convenient remedy of this disease is, to refer ourselves to God's providence, that he may see brightly for us, and that sith we be blind, and in darkness, our God may guide us as he knoweth is good for us, and lead us forth in all our enterprises. Behold also whereunto the holy scripture bringeth us back. jeremy saith, O Lord, I know that the way of man is not in his own power, neither is it in man to walk and direct his own steps. This is as much to say, as a man taketh too much upon him, when he purposeth to dispose of his own life. Let us understand then, that it is Gods will to humble us, in as much as he shutteth our eyes, so as we see not what must become of us, and we know not too day what we have to do tomorrow, but God entertaineth us by the day like journeymen (as men term them) after the manner of a hireling, who being waged for a day, woteth not who shall set him a work the next morrow. Behold how God will have us to live, to the end we should learn to depend wholly upon him, saying. True it is Lord, that my life is frail, but yet thou knowest what shall betide me, thou hast foreseen it Lord, and therefore I put myself into thine hand. I have many cares too torment and trouble me, but I discharge me of them into thy lap: forasmuch as I am sure too be safe under thy protection and custody, I hold myself contented. Thus we see how it behoveth us to deal: And when we have this said Providence of God thoroughly imprinted in our hearts, so as we can depend wholly upon it: although we be turmoiled with many troubles in this world, yet we see a good foundation that will make us to stand steady and constant in our calling, to serve God according to his will all the days of our life. Then let us learn to settle ourselves upon the said providence of God: and when we see things so shuffled together in the world, as we know not on which side to turn us, we may not therefore cease to be apeaceable and quiet, assuring ourselves that God ordereth and guideth all things in such wise, as there is nothing that can hinder the welfare of the faithful, seeing that he hath once taken them into his protection. Thus we see what we have to mark in this strain: Now in the end job addeth, that he hath no rest, and that ●e is in beavinesse before he take his repast: and yet notwithstanding (sayeth he) I have not behaved myself heretofore as most men do: I have not settled myself in my prosperity, but I have continually feared the misery that is come uppn me. Let us mark then this complaint of Job's. For on the one side it showeth, that his misery was extreme: and therewithal (sayeth he) what is the cause why GOD handleth me so? For when God threateneth men, he sayeth: Forasmuch as thou hast made thyself drunken in thine own pleasures: forasmuch as thou hast been as it were blinded by them: forasmuch as thou wart so altered when I did thee good, that thou hast not known me: thou mayst see wherefore I intent to punish thee. And God showeth precisely that he cannot away with this fleshly self-love which is in men. For when they ween that they shall always have ease at will, and when they shall say peace, and all is safe: behold a sudden storm shall overthrow them, which they foresaw not afore hand. We see then how god punisheth this presumption and rashness that is in men, who while they be in prosperity, believe they shall devil in it for ever, and in the mean season consider not that they are in the hand of God, nor think upon their own frailty. But God cannot abide that, for when we be at our ease, we must refer all unto God, and therewithal prepare ourselves too be afflicted when it shall please him, and in such manner as he knoweth to be expedient. So then, for asmuch as GOD threateneth those that are blinded after that manner in their pleasures: job beholding himself so sore tormented and afflicted, was amazed at it, because he had not at any time sotted himself in his abundance, but had always fore mistrusted the mischief that was now lighted upon him, and had not borne himself in hand that he should from thenceforth continued in the ease and prosperity that God had set him in, like them that think no more of their mortal life, when God hath once advanced them above others. He sayeth he had continually thought afore hand on the miseries that might happen unto him. How then happened it that he was so overtaken? Although this thing cannot now be discoursed at length: yet may we gather thereby in one word, that in as much as job (who had always put himself in a readiness to endure the adversity that God should sand unto him) was overtaken with such anguish and so great: it standeth us on hand to look to have much worse, according to our deserts. And if God spare us and hold us up for a time, let us not thereupon conceive any vain and fond imagination, to think that no adversity can touch us. For if we think so, God must wake us up in good earnest, and show what power and authority he hath over us. What must we then do? we must be vigilant to keep good watch, and specially when God handleth us gently, so as we sustain no adversity: yet notwithstanding we must have an eye to that which may betide us, after the example of job. For if the misery that he misdoubted, lighted upon him, we may be sure we are not sharper sighted than he was, to foresee a far off the inconveniences that may hit upon us. Also when we be fallen into them, let us not therefore cease to resort to our God. For we see how God hath aided his servant in the end. And although he seemed to be plunged into the gulf of hell: yet notwithstanding God reached him his hand and therefore let us also hope for the like towards ourselves.  
Now let us pray this good God, that it may please him to open our eyes, that we may the better know what is needful for us, and that when we see too how many wants and miseries we be subject in this world, we may learn to sigh and groan: and specially that forasmuch as we be held here in the bondage of sin, so as we can not serve our God in full liberty, we may long for the kingdom of heaven, where we shall have full perfection and enjoyement of the graces, whereof we have but a taste in this world: and also where we shall be joined too our head jesus Christ, to reign with him in everlasting glory. That it may please him to grant this grace not only to us, but also to all, etc.    


The fourteenth Sermon, which is the first upon the fourth Chapter.  
This Sermon containeth still the exposition of the two last verses of the third Chapter, and then the fourth Chapter as followeth.  
1. ELiphas the The manite answered and said.  
2. If a man assay to talk, shall it grieve thee? And who can hold himself from speaking?  
3. Behold, thou hast taught many, and thou hast strengthened the weary hands.  
4. By thy words thou haste stayed them up that were falling, thou hast strengthened the weak and trembling knees.  
5. But now that the evil is come upon thee, thou art out of quiet: and now that it hath touched thee, thou art astonied.  
6. Is not this thy fear, thy trust, thy hope, and the uprightness of thy ways?  
Upon Job's talk which we treated of yesterday, there remaineth to understand, that when we be in prosperity we can not hope that God will continued it for the time to come, nor let us be in rest still. For job seemeth to mean, that the faithful must al-always stand in doubt, and that they must think that the thing which they hold with the one hand, shall be forthwith taken away in the other. Hereupon we note, that we must not imagine more than God promiseth us. For it is a vain and fond presumption, when men behight themselves that thing which God leaveth them in doubt of. And therefore God punisheth such manner of overweening, when we imagine what we list, and writ upon it that it shall be so. God will not have us to have any other leaningstock than his word, which is the assured truth that can not lie. Therefore whensoever men presume upon themselves, there is nothing but vanity and leasing, and it is no wonder though they be disappointed of their purpose. For our Lord hath good reason to mock them, when they pass measure after that fashion. And so must we hold this for a general rule, that our trust must be settled wholly upon God's promises. And now let us consider what God promiseth. He sayeth that if he have thought upon us to day, he will not forget us any more tomorrow but we shall be helped by his hand all the time of our life. Behold what his promise is. Then may we well assure ourselves, that God will always keep us, and that by means thereof we shall not be in danger of falling into decay. But yet herewithal we must make our account to be subject to many inconveniences. For our Lord sayeth not that he will keep us shut up in a mew, so as we shall see no adversity, nor be acquainted with any trouble, but be in continual joy and felicity: he promiseth us no such matter: but only that he will aid and secure us in all our necessities. Wherefore it behoveth us to understand, that God will exercise us in many adversities, and that we be subject to the common afflictions of this present life: and that in the mean season it aught too suffice us that we shall be aided by him, and that we shall not be utterly forsaken. Seeing the case standeth so, we perceive very well, that we must not sleep when we be in prosperity, as though this state of ours were everlasting, so as nothing could change it. And therefore in presuming so far, we step beyond our bounds: and why so? For God telleth us that we may peradventure suffer many adversities: but he will help us continually. Now then, in the mean while we shall fight, yea & be assailed on all sides. And therefore those that pass their bounds in such wise, shall be punished for their overhardinesse, as I have said already. At a word, the faithful may ever be in doubt, and yet never cease to be in quiet. How so? For when we consider the changes and turmoilings of this world: we must needs be afraid and careful, and every of us must prepare himself to receive blows, when it shall please God to smite him. But yet herewithal we know, that in our falling we can not light otherwise than upon our feet, because we be held up by the hand of God: nor be utterly oppressed, because he relieveth us. We see then how we can not be vexed with overgreat unquietness, and yet we may be sore grieved in our heaviness, not to withdraw ourselves from God, and to make no account of calling upon him, but to have our recourse unto him. To be short, there is great diversity between the carelessness whereunto we be inclined by nature, according to the disposition of our ●leshe, and the assuredness that we have by resting ourselves upon God's promises. For when we have the said fleshly presumptuousness, it is like a certain drunkenness, which maketh us blockish, so as we have no regard of God nor of his help, making our reckoning that all shall go well with us though he never look to us, nor think upon us. But if we rest upon God's word: we will call upon him, and we will look about us on all sides, and consider that our life is a thing of nothing, that our state is wretched, that death menaceth us on all sides, and that we be hemmed in with infinite miseries. Hereupon we pray unto God, and make our moan unto him: and yet nevertheless, if it please him too punish us, we are ready to receive his stripes with all meekness: Lo how we aught to deal. But there is yet more: which is, that the faithful man must enter into himself, acknowledge his sins, and consider that he giveth continually new occasion why God should justly punish him. So then, although we be promised that God will maintain us in this world, as though we were brooded under his wings, so as we shall be there in peace and without any disquietness: yet do our sins cause him to chastise us, and too show some roughness towards us. God can not abide too suffer us to run so into decay: and if he should leave us after that sort at random without any chastisement, it would be our utter undoing. If earthly fathers mar their children when they cocker them too much: it is certain that we should be much more marred, if God should not chastise us and show some sign of roughness towards us. For as experience showeth, we abuse his goodness in all respects. The faithful therefore, acknowledging themselves too offend God without ceasing, must also bear in mind, that he hath rods in a readiness too beat them for their sins, and that either to day or tomorrow he can change the prosperity which they presently enjoy, and thereupon deal rigorously with them. So then let us mark, that we must not sleep after such a sort, but that when GOD maintaineth us here in quietness, we must also have an eye to that which may betide us, and be always ready to receive the afflictions that he shall sand us. Now let us come to that which is reported here: that is to wit, that Eliphas the Themanite one of Job's friends that came too comfort him, is entered into talk against him. For he telleth him in effect, how he seeth too well, that the fear of God and the pureness which he seemed to have in outward appearance, was but hypocrisy, because he dealt so far out of square, and could not patiently receive the correction that God sent him. But anon after he entereth yet further: that is to wit, that of force it must needs be that job is a reprobate, considering that God handleth him so roughly. And why so? for the good men are never smitten with such extremity. Lo here the first ground that this Eliphas taketh to reason upon against job. But we must be think us of that which I have declared heretofore: which is, that job hath a good case, but he handleth it very ill: and that his countercompanions havean ill case, and handle it very well: according as sometimes a man may set a fair colour upon an evil matter, and so do they. It standeth us in hand to mark this: for otherwise all the talk that is rehearsed to us here, will be confused. job (as I have said) hath a good case. For he acknowledgeth that it is God which scourgeth him: and although he accounted himself worthy of such corrections in as much as he is a sinner, yet notwithstanding he is fully persuaded that God looketh not at that, and that his sending of so great adversities unto him, is not in respect of his sins, but for some other secret cause whereof he is not privy. In the mean while he shutteth his mouth, and saith that he can win nothing by pleading against God. Yet ceaseth he not to use much wandering talk: And that is the cause why I said that he handled a good case amiss. But they that visit him do take an untrue principle: which is, that God doth always deal with men in this earthly life, according to their deserts. This saying is utterly false: for we see the plain contrary, and the scripture showeth it us, and experience serveth us for another proof of it. But yet the case so standeth, as in the mean season they that say so, cease not to allege good and holy reasons, whereoutof we also may gather good and profitable doctrine. Howbeit for the better understanding of the whole, let us call to remembrance how it is said in the Psalm. Blessed is the man that considereth aright of him that is smitten: that is to say which judgeth discreetly of him that is afflicted. And what manner of wisdom is that? It is too think that God will deliver him in the time of adversity. Thus we see what the holy ghost requireth of us, if we will not be rash judges, and turn all Gods works upside down. When we see poor men beaten that they can bear no more: we must understand that God is so merciful, as he will succour them: and that it is not to be said, that he meaneth to destroy them utterly. To be short, if we will be discreet judgers of the chastisements and corrections that God sendeth upon men: we must wait for the end of them: and we must not be overhasty to give sentence at the first dash: but we must stay ourselves, and mark what it pleaseth God to do. And according as he sayeth that his displeasure is short, and that his mercy lasteth unto life: we must incline ourselves to wait on the hitherside, that is to wit, to hope well, and to wait for a good and happy issue. Thus we see what we have to mark. But Job's friends remembered not that, and that was the cause why they overshot themselves. They see job smitten with extremity, and thereupon conclude, that God meant to show in him an example of a reprobate person, and that those things had not happened unto him, if he had not been a wicked and ungracious person. And why so? for they conceived not that which the scripture showeth us: namely how it is the property of God too succour those that are his, when they be in distress. And the scripture telleth us, not only that God aideth the afflicted, but also that he draweth those out of their graves, which seem to be already dead. Although then that our afflictions be great and excessive, yet must we still hope for God's help, which doubtless will be beyond all the opinion of man, and beyond all the means that we can conceive. And it is not in this Text only that the Scripture speaketh so: but it is a doctrine very rife through out. It is said that the righteous man not only shall be shaken, but also that he shall fall seven times a day. Then may we fall many times: but yet shall God's hand be ready to hold us up, so as our fallings shall not be deadly, at leastwise not too bruise us so sore, but that God shall deliver us. Behold how the Scripture speaketh. True it is that there be diverse promises whereby it seemeth that God maketh a difference of his own children from the reprobates and despisers of his word: as when he sayeth, that the hardhearted man shall be tamed by force of stripes like a Mule or a resty horse, and that GOD will not cease too beat upon them with great strokes, which are so rebellious and sturdy against him: and contrariwise that such as trust in him shall be hedged in with mercy, that is too say, that God will on all sides bless them and make them to prospero. We see here a princely promise, which seemeth to exempt Gods children from all adversities. But yet it behoveth us so to expound these said promises, as we have an eye to that which is said, how God will be known to be the preserver of his servants, by drawing them from their grave. So then, if God hedge us in with his mercy, it is not to make us cockneys, so as no adversity should touch us, so as we should not be needy, so as we should feel no scarcity, or so as we should never have any grief: God mindeth not to use such manner of dealing: for it were not convenient for us. But he will have us to pass through fire and water (that is to say, through all kind of miseries) and to be so distressed, as we wot not where to become. And hereupon he will remedy our necessity, to the end we may know how it is he to whom we be beholding for our welfare. Thus we see after what manner our Lord worketh. Also let us note, that too judge well, it behoveth to bear this point always in mind: that is too wit, not only that God punisheth such as are the worst sort, but also that he exerciseth the patience of his faithful ones, scourging them and handling them far more roughly than he doth the wicked. To be short, let us always have an eye to the issue, as I have said, and let us not marvel though we see not Gods help at the first day. Lo here the principle which we must lay before us, that we may know how to make our own profit by that which is recited to us here. As touching the words that Eliphas useth, they be these: If a man attempt talk, or If a man raise talk: for as well the one as the other may be spoken, because the Hebrew wordhath a double signification. And forasmuch as the Hebrew word which is put here for talk or speech, is sometimes taken also for a thing: Some understand it thus: If God tempt thee, is it meet that thou shouldest be so far out of patience? Is it meet that thou shouldest be so sore moved? For we know that the Scripture termeth it a temptation, when we be troubled, and when God trieth us after what manner so ever it be. So then, the meaning should be such as this: is it meet that thou shouldest repined against God, when thou seest that he trieth and tempteth thee? that is too say, when thou seest that he mindeth too prove what is in thee? But if all things be thoroughly considered: the natural meaning is, If a man assay or atumpt too speak. And why so? For Eliphas addeth immediately, And who is be that can withheld himself from speaking? As if he should say, thou art so far out of square against all reason, that men must needs find fault with thee, and there is not the mildest man in the world, but he should be constrained to rebuke thee, if he saw thy outrageousness and thy behaving of thyself here like a sauge beast. Therefore thou must be restrained, for thou wouldst enforce the meekest man alive too speak. Lo here the plain meaning. But in effect Eliphassis mind is, too show that job hath not walked aright, nor with a clear conscience before God. Lo here the first point. Afterwards he entereth into this general argument which I have touched: that is to wit, that the righteous are never oppressed in that wise with affliction: but that it is always a token of God's vengeance. And therefore when he perceived that job was tormented in this wise, he deemed him to be a reprobate person. Thus ye see the two points. And now let us come unto the first of them. He saith unto him, Thou bee●etofore baste taught the whole world, thou baste strengthened the quivering knees. Thou hast refreshed the weary hands, thou baste amonded such as did amiss, thou hast comforted such as were tormented: and now when the misery is come upon thyself, I see thou art out of quiet: and therefore I conclude, that the fear of God which thou hast had, was no more but the very same hope which thou pretendest: namely, that God should always have been favourable unto thee. Too be short, thou haste served God upon usury. It was not for that thou didst give over thyself unto him in good earnest, but in respect that thou didst hope he would always have been merciful unto thee, and so long thou couldst well find in thine heart to serve him, but now that thou seelest him somewhat rough, thou renouncest his service. Whereby it is to be perceived, that there was nothing else but hypocrisy in thee. Thus we see in effect, the whole ground of the discourse that Eliphas maketh here. But true it is, that we mark not what is in ourselves, when we either counsel other men, or comfort them, or rebuke them. Every man can do that: yea even the most idiots. For (as it is said in a common proverb) it is easy for them that are in health, too comfort such as are diseased. But if we can show by our own doings, that the thing which we speak unto others is in ourselves, and that we speak it from the heart: that is a true proof that we deal not deceitfully. We shall see divers that are as eloquent, and more eloquent than needeth, and which can babble so well too the purpose as ye would wonder, and they never want tongue, if it be but too prattle. But if it happen that God do but fillip them with his finger's end, they wot not what comfort or any thing else meaneth. What is too be done then? When we speak too our neighbours, let us show unto them, that the thing which we speak unto them with our mouth, is thoroughly grounded in our hearts. Thus we see how we aught to proceed. Yet is it not meant hereby, that we should cease to comfort and encourage our neighbours, & to reprove one another. For they that pass not to chastise such as do amiss, and to comfort such as are in heaviness, and to reform such as go astray: show themselves to have no care, neither of God, nor of his service. For if we love God with a right affection: it is certain that (as much as in uslyeth) we will seek that all men may do the like. A true Christian will not content himself too walk aright: but he will [do his best] too draw the whole world to the same accord. And therefore it behoveth us to put that thing in ure, which Saint Paul also showeth us, of teaching and reforming one another: but (as I said) we must do it from our heart. And how is that? Verily that when it shall come to the trial, we may show in very deed that we have not spoken from the teeth outward, but that the word which issued out of our mouth, is thoroughly rooted in our heart. But here we see what the use of God's word is: namely not only to teach and to show what is good: but also too correct such as have done amiss, to rebuke such as deal disorderly, and to strengthen the weak, the feeble, and those that are of small courage. And therefore the Prophet Esay avoucheth, that it belongeth too the charge of all Prophets, all teachers of the Church, and all such as have charge too bear abroad the word of God not only too utter that which is commanded them too speak, (we may see here what God will have declared unto us) but also too have the cheerfulness too spur and prick forward them that are lazy, too give courage too the weak, too lift up them that are fallen, and too bring back them that stray, into the right way. Thus ye see what is the true use of God's word: namely that it is the way, aswell too instruct men aright as also to show the effectualness of the Gospel, according also as when Saint Paul telleth us how we must apply the holy scripture too our instruction, he sayeth, that it serveth not only to know what is good, and too discern between good and evil: but also to exhort, too reprove, and to convince us. And hereby we must be the more provoked to receive God's word desirously, and with a cheerful and loving affection, for somuch as we see how all that belongeth to our welfare is comprehended therein. God than not only bringeth us that which is for our behoof too know: but also forasmuch as he seeth our frailty, he intendeth too remedy it, and will have his word to serve to strengthen us: and forasmuch as he seeth we be brittle and in danger too fall, he setteth us up again anon after: and forasmuch as he seeth us inclined too hypocrisy, and too sooth ourselves in our own vices: he spurreth us, too the end we may perceive our own evils, and not delight in them.  
Seeing then that we perceive how God hath so well provided for all things which he knoweth too be behoosefull, as he will have his word too serve us thoroughly in that behalf: aught not we to be the more inflamed too receive the same word? Seeing we perceyuc it too be such a treasure, aught we not (I say) too receive it with a cheerful mind? considering how it is sweeter than honey, as it is said in the nyneteenth Psalm. Also when we hear the word of God: it standeth us in hand too know wherefore. There are that would have a man too do nothing else but say, Behold what we have too mark upon this text: and that man should make cold expositions, and that there should be no exhortations, no rebuking of vices, nor liveliness. Yea, but that were as much as too deface the doctrine of God, as if a man should cut a sunder the sinews of a body, that it might have no more strength in it. What is too be done then? When we come too a Sermon, or when any man readeth alone by himself, we must understand, that it is God's intent, not only too show us what is good, as if he should say, go on that way: but also too rebuke our sins in us, that it may be as a messenger too prick us forward too learn too humble ourselves before him. Is it even so? Then let us mark also how sluggish we be, and that we high us not unto him with such zeal as were requisite, insomuch that he is fain to give us some strokes of the spur too quicken us up, and all his exhortations serve too humble us, and too make us too submit ourselves frankly to his will: Thus we see how we aught to deal to make the word of God to serve our use, and in what wise we aught too put it in ure. Above all, they that are chief in this charge must mark well, that they be not quite discharged when they have faithfully informed the people what is good: but also that they must have the foresaid liveliness of encouraging them, too the intent that such as are dull, may be somewhat quickened: and of comforting such as are in distress, too the intent they may find relief in God: and of rebuking such as delight in their own vices, too spur them in such wise as they may be abashed and ashamed in themselves. And like as the ministers and teachers must apply these things to all men openly: so must every one of us apply it to himself, following that which the Apostle saith in the Epistle to the hebrews: for in alleging the saying of the prophet Esay, he saith we must not tarry till others speak too us, but every one of us must be a schoolmaster to himself. As if he should say, Behold how that unto all such as are appointed to carry abroad God's word in his name, the Prophet Esay giveth commandment to comfort the trembling knees, to stay up the hands of such as faint, to relieve such as are oppressed, and too pull them back into the right path, which are gone astray. But yet nevertheless my friends (saith he) mark how every one of you also is bound to secure him that is weak and feeble, to cherish him that is weighed and out of heart, to comfort them that are oppressed with sorrow, and (to be short) to employ himself in that which he knoweth to be meet and expedient for the welfare of his neighbours: and finally, that every one of us must do the duty of a preacher towards himself. Lo what we have to mark in this text. And whereas record is given unto job, that he had instructed many. Hear is showed us, first the excellent virtue that was in him. And we must also take instruction by it too do the like: that is to wit, to draw all men with us (as much as in us lieth) too serve God with one common consent. True it is, that all men are not endued with so great gifts: but yet must every man consider his own measure, and employ himself according as God hath given him ability towards his neighbours. Therefore we must understand, that whatsoever God hath imprinted in each of us for the common building up of his Church, we must discharge ourselves of it, and according to the gifts that every of us hath received, so must he profit others, and all of us must communicate togethers, that we may go to God with one accord, and every man show openly that he hath a desire too serve his neighbours turn. But now let us come to the conclusion that Eliphas maketh. Forasmuch (saith he) as thou art out of patience when the adversity is come upon thee: it must needs be said, that thou hast been but an hypocrite, and that the fear which thou hast had, was but a hope and a looking that God should always favour thee. Verily had job been such a one as Eliphas surmizeth him to be, his saying had been true. For (as I have touched afore) the mark to know hypocrites by, is when they can babble to teach others, and show not in deed that their doctrine serveth their own turn: and when they have a fair utterance, but keep nothing within too serve their own turn at their need. Then let us learn too be every man his own schoolmaster and teacher: And if we mind to profit our neighbours by this doctrine: let every one of us begin with it at himself. And whereas Eliphas doth job wrong, in saying that he found him astonished, as though there had been nother wit nor reason in him: we perceive thereby, that to humble us therewith, God may well suffer us to be so dealt withal: but yet we must also presuppose, that whatsoever temptations happen too God's children, they shall never utterly decay, but God will succour them in such wise, as they shall have wherewith too stablish and strengthen themselves, notwithstanding that of nature they be so feeble and weak, as even to stumble without ableness to rise again, were it not that God reached out his hand unto them. Then let us understand, that when we have taught other men, and wrought wonders, in reproving the sturdy and wilful sort, in reforming those that went astray, and in strengthening such as are faynthearted: we shall be so much the more blamable and worthy to be condemned, if we show not by our own doings, that we speak it from our heart and earnestly. The greater than shall the damnation of those Bee, who having meddled with teaching of others, do themselves take no profit at all by the doctrine. And this aught well to make us too walk in fear and humbleness. Therefore when it cometh to the case of instructing, let us think thus: True it is that God will have me serve my neighbour's turns. But so it is that I must be mine own judge: I carry abroad his word, and therefore I must teach mine own self. Otherwise, if I frame not my life according to that which I speak and utter with my mouth, it will be to my great and horrible confusion. Above all men, the ministers of the Gospel must well consider this. Here we see also why Saint Paul sayeth, that he blamed and condemned himself, to the end he might be the first in the rank, when the condemning of others shall come in question. To be brief, we that have the charge to bear about the word of God, shall be so much the more blameworthy, though we have faithfully taught that which God himself hath shed out upon us▪ by the gift of his holy spirit, if we have not begun to show the same at our own persons. And so must we amend others? Let us first amend ourselves. Must we exhort others? Let us first exhort ourselves, and let us always be the first in leading of the dance. Specially when we rebuke such as have done amiss, let us practise that which Saint Paul sayeth, that is to wit: let us use all softness in reproving them that have done amiss. And that it is so, look upon thyself (sayeth he:) and if thou found thyself frail, then must thou bear with thy neighbours, and yet in the meanewhyle the same must not hinder the lively admonishments which God enjoineth us. Thus we see what we have to gather, that we may profit ourselves by this text: [that is to wit,] that as oft as it shall please God to correct us, [after what manner so ever it be) we must show, that when we be desirous to comfort other men that are in like troubles, we have been good and faithful teachers towards ourselves. As concerning the sentence where it is said, Was not thy fear then a counterfea●nesse ● were not thy hope and the simplicity of thy ways, [so likewise]? Here Eliphas meaneth to show job, that he had been an hypocrite, and had not served God but for desire too seem and to be seen. And certain it is, that if we serve not God (yea though we fear that we shall have him against us:) it is but a slavish manner of service. For God will not have us to be as hirelings in serving him: but he will have us to go to it with a free courage, and to be so wholly given unto him, as we may say, Lord, we be thine, and reason it is that every one of us should dedicated himself unto thee, and labour to glorify thy name. We see then how we aught to have a free heart in serving of God, and not be led to it by slavish constraint. True it is that in some other texts it is rightly said that we may well serve God, considering that we shall not be disappointed of our labour, according as it is said in the nintenth Psalm, and in other like places. But all this doth easily agreed together, that is to wit, that in serving of God we must be led▪ with a free minded affection: and yet nevertheless must assure ourselves, that God will not suffer our labour to be unprofitable, according also as Saint Paul speaketh. God (saith he) is righteous, who promiseth that your travailing shall not be in vain, so as it should be lost labour when you be so persecuted. The holy Scripture is full of this doctrine, and specially it is said in effect, that such as trust in God shall not lose their reward. Then as touching the first point we may well have an eye too the promises that God hath made us, namely that we shall not lose our labour in serving him, nor be disappointed of our longing, but that our reward is great in heaven: and yet notwithstanding that in the mean time the service that we do unto God, must be free hearted: that is to wit, that when soever it pleaseth him to plague us, we must not therefore cease to continued our obedience towards him, and to walk in his fear, as well as when he dealt gently with us, and maintained us in good plight. And in doing hereof ye see how we must not look too have a hirelings reward, to say, o I will serve God conditionally that he deal with me after mine own desire. If we come too this point, it is no serving of God after the manner of children: but after the manner of those that be hired for wages by the day. What is to be done then? we must have a free-hearted affection too dedicated ourselves wholly unto God and to give ourselves wholly to the serving of him, yea even as well in woe as in weal: being well assured that our labour shall not be disappointed, when we shall have proceeded in such simplicity. But for asmuch as this matter can not be laid forth at length as now: we will keep the rest till tomorrow.  
Now let us humble ourselves in the presence of our good God with acknowledgement of our sins, praying him to make us understand them better, that we may dislike them, and seek the remedies which he offereth us, to the end they may be corrected: and therewithal guide us in such wise in this world, as we may desire nothing but to please him in all points and all respects, and to follow his holy commandments. And so let us all say, Almighty God our heavenly father, etc.   

The fifteenth Sermon, which is the second upon the fourth Chapter.  
This Sermon containeth yet still the exposition of the sixth verse, and then afterward as followeth.  
7. Consider I pray thee, who ever perished being an innocent? or where have the upright been destroyed?  
8. As I have seen, they that plough unrighteousness, and sow encumbrance, gather the same.  
9 They perished with the blast of God, and were consumed with the breath of his mouth.  
10. The roaring of the Lion, the noise of the libbart, and the teeth of the lions whelps are dispatched.  
11. The Lion perisheth for want of prey, and the Lionesses whelps are chased away.  
FIrst and foremost we have too bear in mind what was declared yesterday: which is, that to serve God aright, we must be led by a free-hearted affection, to give ourselves unto him without having any respect of being well entreated at his hand afterward, or that he will sand us our own hearts desire. For as for those that will so indent with God to receive at God's hand what soever they themselves desire: first they show themselves too be overfleshly, and too much given too their lusts: and secondly they would bind God after a very strange fashion, and behave not themselves as children towards their father. For they be driven by a slavish respect, they be hirelings, and wagismen. What must we do then? Referring ourselves to God's good pleasure, we must have such a constancy in us, as too honour him both in woe and weal, and too desire too be his, and too continued in the obeying of him, what soever he do too us, or how soever he dispose of us. If we be not of this mind, all the service we can do him shall like him never a whit, notwithstanding that it be never so well liked and esteemed of the world. And therefore let us not refer our fearing and reverencing of God, too the end that we would have him do what we list. But although he be rough and sharp towards us, so as it may sometimes seem that he would thunder upon us: yet nevertheless let us abide still in awe, and say: Lord it is reason that thou shouldest reign over thy creatures. Also it is not for the child to command his father, nor too bind him too the stake, but too say: Here I am Sir, govern you me according too your good pleasure, for I protest I desire nothing but to be subject unto you. Behold what we have to do. But surely we know well enough, that (as the Scripture showeth us) it is not lost labour to serve God, for he hath promised us a plentiful reward, and we shall not be disappointed of our expectation. But yet must the said free-hearted affection go before it, that we make not any bargaining with God to say he is bound to us according too our appetities, and that he must of necessity grant us what so ever we have imagined in our own brain. Lo how gods servants knowing that their service is acceptable, & that it shall not be unprofitable, do notwithstanding not rest themselves upon the reward that is promised them: much less than must they intent to bring God to the bent of their bow, or to task him of necessity to do this or that: but must with all lowliness refer themselves wholly in all things to his pleasure. And whereas I speak here of reward: I debate not whither reward be due unto us or not, for as now we stand not upon that matter. When we have done all that is possible to be done, God shall be never a whit in our debt. But when he promiseth us reward: I understand it to be of freegift, and that it is not for that we have deserved it, or for that we be worthy of it: but because that as he hath received us into his favour, so will he also allow of our works, yea, which he himself doth by his holy spirit. For as touching goodness there is none in us, and yet look what God hath given us, he accepteth it as if we brought it too him of our own. And when he receiveth our works so of his own mere goodness, it is too give us the better courage too serve him by having an eye too his promises, wherein he protesteth unto us, that our reward is great in heaven, yea and that he will bliss us in this world also, so as we shall not want any thing at all. Then may we cast our eyes hereupon, and comfort ourselves: but heerewithall (as I have said) we must not reckon that God should deal with us after our own device: but rather determine with ourselves to refer the matter wholly unto him, and to submit ourselves wholly to his good william. Thus we see the doctrine that we have to gather of this text, which is very profitable for us. For it is a mark whereby to discern Hypocrites from God's children. An Hypocrite may well magnify God with full mouth in time of prosperity. But if the world go against his desire, a man shall see that all is changed with him. And what is the cause of it? It is for that such manner of men bear no reverence to Godward, further forth than he applieth himself unto them. And what kind of reverence is that? If I be minded to serve mine own torn by one: very well, because I can draw profit out of him, I will make good countenance to him: but if he perceive it, he will shake me off like a villain, and he serves me but well. Now if mortal men can not bear such carlishnesse: what shall become of us when we come unto God? shall we love him, or shall we honour him, but only so far forth as may be for our own profit? what a mockery is that? See we not how the order of nature is perverted? But if there be true friendship between us and any man: we will honour him for his virtues which we know to be in him, and to the end we may live together in one common accord to serve God. I say that when God giveth us such marks, we may well serve & honour a man. So then, we may well have this regard to creatures which are nothing. But as touching God, he must be honoured for his own sake, because he deserveth it: and we must be so ravished to the honouring of him, as we may not think of ourselves, saving as in second place and in inferior degree. We may see then how the hypocrites bewray themselves by repining against God in the time of adversity, and when he handleth them not after their own fancy. And for as much as most men are given to this vice: we see there is cause, why we aught to mark this lesson the better. And now Eliphas addeth: Consider if ever any righteous man have perished, Mark if the right dealing men have been rooted out. Eliphas (as I have said already) taketh here a good sentence, so as the reasons which he bringeth here against job are good and holy, notwithstanding that the case be evil. And surely the principles that are set down here, are drawn out of God's pure truth. By reason whereof it is as much as if the holy Ghost had pronounced this saying. That never any righteous man had yet perished, and that never any right dealing man had been destroyed. Neither could any such thing happen. Why so? For God hath promised to have a care of the righteous, as it is said, The eyes of the Lord are upon the righteous, and his ears are open to their prayers, to hear them and to secure them at their need. The Scripture is full of this matter: that is to wit, that God's hand is stretched out to preserve the righteous, which call upon him and put their trust in him. For needs must the Devil have been stronger than God, if the righteous might have perished: and therefore let us always have recourse to this sentence of jesus Christ. The father who hath put you into my hands is stronger than all. His meaning is, that our welfare shall never be in hazard, for so much as God taketh us into his keeping. Wherefore? for he will spread out his power us to maintain us. Therefore let us conclude, that our welfare is in good surety, when God hath once taken charge of it. And so it is a sure doctrine, that the righteous can not perish, nor the right dealing men be rooted out. But there is great difference perishing and afflicting: for punishments and afflictions serve not always to destroy men, as I have declared partly already. Yet may the affliction be so grievous sometimes, as it will seem that they be deadly. What is to be done then? we must conclude according as I have showed here before, that for so much as God chalendgeth it to be his office to pull men out of their graves, we need not doubt but that we shall be succoured by him, when we have endured for a time. We see then that Eliphas misapplieth his matter, as though job were perished already, and that God had forsaken him utterly without any remedy. But it is not so. True it is that he was a poor man altogether disfigured, irksome to behold, and a spectacle that might show the wrath of God: but yet did not God cease to love him, as we may see, and as experience showeth at the end. Eliphas therefore is prevented with a dread, which maketh him to misdeem, in so much that he leaveth no more room for God's mercy and smear goodness. Lo wherein he overshot himself. Also when we see a man in such miserable plight, that he seemeth to be utterly fordone, and that there is no more hope of his recovery: let us learn, let us learn (I say) to magnify God's goodness, and to hope that he can yet still remedy the mischiefs that seem incurable. True it is that to man's expectation, all may be fordone: but God hath means (which are incomprehensible to us) whereby to succour his servants, when he listeth to show himself pitiful towards them. Let us tarry his leisure till he show us the end: and in the mean while let us suspend our judgements, lest we be judged to be over hasty and rash. Thus we see what we have to mark: namely that we must acknowledge the power of God to be so great, as he is able to secure those that are as it were overthrown, and that he is able to quicken them again although they were already dead. But we must not apply this doctrine only to our neighbours: we must also practise it each one of us in himself. And wherefore? For when God sendeth us many great troubles: and by and by we conceive that which is spoken here of job: we need no Eliphas to vex us & to bear us in hand that we be passed recovery. There is none of us all, that hath not the seed of harburning in himself, to trouble & to martyr himself in his afflictions, yea even to drive us into despair. Our own nature affordeth us that. So then, when God scourgeth us, we he troubled with such an imagination at this: How now? God hath promised to secure such as are his: and thou pinest away here, yea even with extremity. Thou callest upon God, & he answereth thee not. Where are his promises? Thou seest well enough he hath shaken thee off: and therefore there is no cause why thou shouldest any more think, that he accounteth thee for any of his. For if thou were, it is high time for him to look upon thee and to pity thee now, or never. But he shutteth his eyes, and makes as though he saw thee not: and therefore thou seest he hath utterly forsaken thee. Behold the temptations whereunto we be subject, and which step before us to drive us utterly into despair. So much the more than have we need to be fenced against such a conflict. And after what manner? It is (as I have said) that when any man's mind casteth such temptations before him, he must answer and say: It is true that never righteous man yet perished: it is true that the right dealing men can not be rooted out: but what is this perishing? it is more than to be only afflicted. And wherefore? For the holy Scripture telleth us that God raiseth up the dead, that he giveth courage to such as are utterly dismayed, and that he recovereth such as are wounded to death. When the Scripture saith so: is it not to show that God uttereth his working towards all that are afflicted? Yes: for when it is said, you that are dead, you that are already rotten, lift up yourselves, receive ye full liveliness, and flourish ye as fresh herbs: To whom is it that Esay speaketh? It is to the faithful. The faithful then must sometimes become like rotten carcases, that God may give them liveliness again. For as we see the herbs to become green in the spring-time, which were as good as dead in the winter: even so must God work in us. There be many other sentences, which tend unto the self same end. So then, we perceive that God preserveth not his servants as one that meaneth to make them Cokneys: but as he that mindeth to take them out of their graves, and to maintain them after a wondered fashion, to the intent they may know how it is he to whom it belongeth to have dominion over death, and to give life. And therefore we have a warrant, that the issues of death are in God's hand. Behold here a notable promiss. When David intendeth to show us how it is God that guideth us: he saith that the issues or outgoings of death belong unto him. And why is that? He meaneth that we be as it were thrown headlong into death at every blow, and that we can not set forth one step, but it shall seem that we are utterly undone. But God hath the issues of death in his hand sayeth he. So then let us mark well these sentences, that we may be thoroughly fenced when the devil shall come to blow in our ear, And who art thou? Seest thou not how thou hast no succour from above? the righteous perish not. To bar Satan of his purpose, let us have these answers ready. It is true that the righteous perish not, neither am I perished. But thou art as good as a dead man: [saith the Dieul] and my God [let us say] is he thathath the issues of death in his hand. And that is it which David meaneth in an other text, saying: Though I were in the shadow of death, thy sheephooj o Lord shall guide me, because I always put my trust in thee: if thou be my protector, I shall be exempted from all evil. Thus ye see how we aught to practise this lesson. And here it ensueth, That such as sow extortion, or labour extortion, and such as sow encumbrance, shall gather the same. Which thing is confirmed by a similitude. For Eliphas sayeth that the roaring of the Lions is stinted, that their teeth are broken, and that their whelps are destitute of pray. Whereby he meaneth, that such as have been full of cruelty and extortion, shall be daunted by the hand of God. But somewhat afore, he had said. That the wicked had perished at the blast of God, and by the breath of his mouth. As touching the former sentence where he said, that such as labour for iniquity and sow trouble or encumbrance etc. I say it is a similitude taken of the tilers of the earth. And the said two words Iniquity and Trouble, or (which is all one) unrighteousness and incomberaunce, are joined together in the Scripture, to signify the extortions & outrages which the wicked commit, to vex & disquiet their neighbours: and also the word encumbrance or trouble, is spoken of such as do nothing but toss and turmoil other men. And first it is said, that they Plough, because that they which are so desirous to annoy their neighbours, and to do them some harm, do make preparatives, like as when the laborour intendeth to sow his ground, he must first plough it, and the earth must first be tilled. Even so the wicked consult aforehand upon their ungraciousness, treacheries, and unlawful doings, devising guiles and deceits: and afterward when they have laid the whole platform, they seek all means possible to put their lewd enterprises in execution: and that is the very labouring [or tillage] that Eliphas speaketh of here. For he saith, that hereupon they sow encumbrance: that is to say, when they have made their preparations, they run upon poor men to fleece them and to eat them up. But these men sayeth he) do reap that which they have sowed: that is to say, God maketh all the mischief which they have conceived and invented against others, to light upon their own heads. We see here a sentence that is true, and we must take it as spoken by the holy Ghost, even to gather a general lesson thereof. And to put it to the true use, we must pray God to grant us the spirit of wisdom in that behalf, that we may not wrist the Scripture this way or that way to draw it to a contrary sense, as wesee that Eliphas hath done. But whereas the holy Scripture sayeth, that such as plough iniquity and sow encumbrance shall reap the same: it is a threatening which God uttereth against the wicked, who think to advance themselves highly when they play the ravenous beasts, fleecing one man and eating up another: specially when they devour all, seeming to themselves to be jolly conquerors, and standing in their own conceits for doing so. But our Lord telleth them, that they beguile themselves very much: for he maketh all their enterprises to turn to their own confusion. Wherefore ye see a threatening, whereby God purposeth to repress the over boldness and maliciousness of men, minding to hold them short, to the intent they may live togiether in all good love and upright dealing, so as no man may labour to hinder his neighbour: like as on the contrary side, we hear also the promiss which is given us in these words: he that soweth blessedness shall reap the same. Saint Paul speaketh this of almsdeeds. He sayeth that if we sow upon our neighbours, that which God giveth unto us, we shall gatheir it again: in so much that we shall have abundance of his gracious gifts and blessings, and God shall shed out his riches upon us, and show himself gracious and liberal towards us when we be in necessity. This promiss than serveth to give the faithfuil a good mind too deal frankly with their neighbours and to secure them. Now see we the true use of this lesson: which is, that we must keep ourselves well from practyzing any annoyance or deceit. And why so? So little shall we be able to advance ourselves by these wicked practyzes or other unlawful means: that God shall put us to confusion in the end. We see then how we aught to repress all our wicked lusts, that we may deal uprightly and reasonably with our neighbours. On the other side, for as much as all noisomeness and extortion displease God, let us be well aware to behave ourselves uprightly: that is to say, let us labour to do well, so as every one of us may not only abstain from all misdealing, but also consider that if God have given us any ability, we must profit one another, and communicate mutually altogether. And hereunto let us also gather together the sentences of holy Scripture which tend to the same end. Cursed be thou that robbest, for thou shalt be rob when thy turn comes about. And afterward. Look what measure men make the same shall be given them again. When we hear all these sayings, let us understand that God doth evermore turn all the mischief that wicked men had devised, upon themselves. The Scripture speaking of the wicked person, sayeth: he shall fall into the pit that he hath digged. And afterward, judgement without mercy shall he have which is merciless and unpitiful. When we hear such sentences, let us tremble and be circumspect to walk so justly and uprightly with our neighbours, as men may know that we be continually restrained by the fear of God. Thus we see what we have to mark in effect in this sentence. But by the way, if a man be vexed after he have done good, or if he be persecuted when he seeketh to live in peace and concord with his neighbours: we must not conclude that he is of the company of those which gather trouble and encumbrance because they had sowed it. And why so? For we hear how the holy Scripture sayeth the contrary: namely that God doth sometimes suffer such things, too try the patientness of such as are his. We see the examples that are reported to us in the holy Scripture. David protesteth that he sought nothing but concord, and yet notwithstanding, that he was troubled, not the less, but the more. Had he provoked his enemies? had he given them cause too do him displeasure? Not: but he sayeth he was hated without cause: and herein he showed himself a true member of jesus Christ. Therefore we must come back to that which Saint Peter saith, yea even alleging the Psalm. Who so (sayeth he) is desirous to prospero, and to be blessed of God, and to lead a quiet life: let him seek peace, and give himself to well doing. Lo what God promiseth us: that is to wit an ordinary blessing, which is, that when we be given to well doing, he will guide us, and not suffer us too be racked out of measure. But what? Nevertheless if ye suffer for well-doing, thank God, sayeth he. And whereas he sayeth, If ye seek to be at peace with every man, ye shall find it: immediately he addeth, that there shall always be so much unthankfulness in the world, as the wicked shall deal lewdly with those that have sought nothing but their welfare. Then if we see any man afflicted: we must not by and by conclude, that he is so dealt with for sowing of iniquity, or for sowing of trouble and encumbrance: for we know not what the cause is that God visiteth them in such wise. True it is, that if we shall have known one too have been a wicked person, then is God's judgement visible and notorious upon him. If a man have been a despyzer of God, or such a one as hath led a lawless life to the offence of others: we can not but judge as the Scripture telleth us. But if we will judge at the first dash without further knowing of the party, than only by that we see him scourged: and thereupon say he is cursed: Behold, this is a rash and overpresumptuous judgement, and such a one as God findeth fault withal. Therefore we must have a stay of ourselves, and proceed with such mildness and advisedness, as I have showed heretofore. But after that Eliphas hath spoken so, he addeth that such manner of men, (that is to wit,) as practised deceit and violence to oppress their neighbours, and have put their wicked practises in execution) shall be destroyed by the blast of God, and by the breath of his mouth. Whereby he showeth, that although men cease to do their duties, yet God ceaseth not to do his in punishing such as are so given too outrage, cruelty and annoyance. And that is a thing very true and well worthy too be thoroughly marked by us. And wherefore? what thing is it that hardeneth the wicked, and which causeth them too go through with their ungraciousness? Because they bear themselves in hand, that no man dare open his lips against them, that men will stand in fear of them if they behave themselves like wild beasts, that every man should stand in such awe of them as all the world should quake at their only look, and that when they have peeled and polled all that ever they can, no man can once speak against them, because they have wherewith to curry favour with such as may annoy them, according as we see how those that have used such wicked practyzes, have always bribes at hand to stop their mouths of them that may punish them. For as much therefore as the wicked which give themselves to such misdealing, hope to scape all punishment at man's hand: it is said, that they shall be destroyed by the blast of God: that is to say, that although men omit their duty, so as there is no justice executed, and that they which have the using of the sword, hold their peace and play the dumb Idols, so as there is no man too maintain right and reason, but wickedness is borne out: Yet will not God be idle in Heaven. Then let us bear in mind, that if the whole world soothe us up in our naughtiness: yet shall our case be never the better for all that, neither shall we have gained any thing by being so flattered in our vices at men's hands: for we must come to our account before the heavenly judge. Behold here a special point which we have to mark. And therefore l●t none blyndfolde his own eyes too give over himself too naughtiness, when he seethe [he may say,] Well, if I pluck this thing to myself, no man dare speak against me. Yea: but we hear how it is said here, that if men give us liberty too do evil, is God idle in the mean while? will he bolster the evil? hath he not told us that like as he is near too such as call upon him: so also he beholdeth and marketh with his eyes, all the wicked and all those that do men violence and extortion? Then seeing the case is so: let it provoke us too walk in fear, assuring ourselves that we must yield our account before our judge, and that we shall have gained nothing by the favour of men. Thus we see what we have to mark. But it is a sentence of great weight when it is said, that the wicked perish by the blast of God and by the breath of his mouth. For herein it is signified unto us, and God needeth not too make any great preparation, or too arm himself when he intendeth to repress such as are stubborn, or which devour all things, or which give themselves to guilefulness to deceive their neighbours, and specially which are full of cruelty and extortion to devour the whole world. God then needeth not to levy great powers of men to strengthen himself withal: he needeth not to seek means here and there how to overthrow them: let him but only blow upon them, and behold all is dispatched. Now therefore we see that this manner of speaking, (wherein it is said that the wicked perish at the blast of God and at the breath of his mouth) importeth very much: like as Esay also speaking of men generally, setteth us down this self same blast, to show us how brittle our state is, and therefore that we have need to be maintained by God, or else we shall be in hazard of perishing every minute of an hour: and furthermore to make us to understand that although the wicked have their full scope in this world, that they triumph, and that they be both stout and strong, so as they seem invincible: yet there needeth no great force to destroy them, for the only blast of God will be enough to dispatch them quite and clean. And now let us come to that which is said concerning the kingdom of our Lord jesus Christ. For this said power is referred to the breath of his mouth, and to his word: that is to wit, that the wicked shall be rooted out by it. Behold how Esay speaketh, and Paul applieth the same text to the latter coming of our Lord jesus Christ. How then is it that jesus Christ reigneth? It is when his enemies are confounded by his simple word, which is as a blast, and he needeth no other thunderbolts to overthrow them. Sigh the case standeth so: let us look to ourselves. For as oft as the Gospel is preached, God thundereth upon all the despisers thereof, and upon all such as become hard hearted and stubborn against him. True it is that for a time we perceive not the force of this word in punishing the wicked. But yet in the end they shall be fain to feel, how it is not in vain that God hath said by his Prophet, and confirmed it by his Apostle, that jesus Christ shall destroy the wicked by the blast of his mouth and by the virtue of his word. And therefore (for fear of the said sentence) let us submit ourselves to the Gospel, that we feel not the force enclosed in the same to our own confusion, but rather see the experience of it to our welfare. Thus much concerning the text. afterward there is a similitude of Lions, Lionesses, and Lionesses whelps, how all of them shall be scattered and destroyed. There is no doubt but that Eliphassis meaning here, is that God stretched out his strong arm against such as are outrageous, and violent against men, and to be short, which resemble Lions and wild beasts. Here we see what the effect is. True it is that we see the meek ones so afflicted, as it seemeth that God would break them and brooze them in pieces, as we have example in David. But yet for all that, this sentence ceaseth not to be true, specially if we consider Gods judgements, how he proceedeth with them most commonly. For as touching the punishments that God layeth upon the world, there can no rule be made of them without exception. When it is said that such as are merciless shall have judgement without mercy: we must not understand it in all points and in all cases according to the present course of things which we see: neither must we conclude that all such as are cruelly persecuted have therefore been cruel. We see what befell to our Lord jesus Christ who is the Head, the Mirror, and the Pattern of all God's children. We see also what hath befallen to most of the faithful. But (as I have erst said) we must take it as an ordinary judgement. And that it is so, we hear by the promiss on the contrary part: that is, Blissed are the meek for they shall inherit the earth. jesus Christ telleth us there, that if we be mild and loving, if we live gently among our neighbours, and if we endeavour to do every man good: we shall enjoy the earth: that is to say, we shall continued in quietness and we shall not be troubled. Yea: But (as I have declared before) it is not meant hereby, that we shall be exempted from all inconveniences: only God will 'cause that we shall possess the earth, verily so far forth as shall be expedient for us. Lo what we have to bear in remembrance. So then, let us not think that thing strange which is spoken in this text, that is to wit, that the Lion's teeth shall be broken, and that the roaring which they make shall be stinted, that is to say, that God will stretch out his arm and his power to daunt such are so full of pride and fierceness, as they seek nothing but to eat up and to devour all. God therefore showeth his arm to be strong, as we ordinarily see. For whereupon shall God show his judgements more great and notable, than upon these Lions that are like wood beasts, set upon the spoil, yea and glutted with man's blood. We see how God showeth himself a judge more notably in that case, than upon the little ones and upon those that have not exercised such violence. And therefore let us learn to be afraid of God's judgements, and to prevent them: and as often as he executeth such things upon those that are given to hurt their neighbours, let us glorify him, assuring ourselves that he will judge the whole world, and have pity of such as are wrongfully vexed, so as in the end he will be their safety, and show by very deed that he never forgot them, not not even then when they seemed to be utterly cast off. What is to be done then? we must look upon God's judgements in such wise as we may perceive them when he showeth them. For this world is as a Stage, whereupon God setteth us forth many examples, which we must turn to our own behoves, that we may walk in his fear, abstaining from all evil, and doing good to our neighbours, by walking sound, and uprightly among them in all respects. And if we do so: no doubt but we shall feel the power of our God to maintain us, notwithstanding that we must be feign to walk through many miseries in this world: and (to be short) although we be as it were among a thousand deaths, and perceive not as yet the help that he promiseth, yet shall we not cease to be maintained by him after a wondered manner. But let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive them better than we have done heretofore, and that in having an eye to his promises whereby he allureth us so gently unto him, we may warrant ourselves, that if we walk in his fear, he will never forget us. And that although we have offended him so many ways, as we be well worthy to be shaken off by him, and that Satan also would make us believe, that we shall no more be received to mercy: yet notwithstanding that we must be fain to walk through many miseries in this world, and to (be short) although we be as it were among a thousand deaths, and perceive not as yet the help that he promiseth, yet shall we not cease to be maintained by him after a wonderful manner.  
But let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive them better than we have done heretofore, and that in having an eye to his promises whereby he allureth us so gently unto him, we may warrant ourselves, that if we walk in his fear, he will never forget us. And that although we have offended him so many ways, as we be well worthy to be shaken off by him, and that Satan also would make us believe, that we shall no more be received to mercy: yet notwithstanding he will 'cause us to know that he hath pardoned us, yea and that he is ready to receive us at all times and as often as we will come back to him. And that we may rest upon his promises for the performance hereof, let us pray him so to guide us by the same, as we may attain to the perfectfulnesse of his benefits which he hath promised us, and which he hath prepared for us in heaven. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

The sixteenth Sermon, which is the third upon the fourth Chapter.  
12 But one thing hath been brought to me in secret whereof mine ear hath heard a little.  
13 Among the thoughts of night-visions when men are a sleep,  
14 Fearfulness and trembling came upon me, and made my bones afraid.  
15 The wind whisked here and there, and made the hair of my body to stare.  
16 There stood one, and I knew not his face: there was an Image before mine eyes, and I heard a voice in silence.  
17 Is man more righteous than God? Is man more pure than his maker?  
18 Behold, he findeth no steadfastness in his servants, And he hath put vanity in his Angels:  
19 How much more [then in] them that devil in houses of Clay, whose foundation is dust, which are consumed and destroyed by the mouth?  
AFter that Eliphas hath showed his reason, that job had not served God faithfully, and with a pure heart, at lest wise not of any affection that he had to do so: here he addeth God's authority, to show that job neither can nor aught by any means to reply, that he should not be condemned of God by good right. Some men think that Eliphas boasteth here of the having of some revelation, which he nevertheless had not. But if all be well considered: there is no doubt, but that his pretending that God had revealed such a matter unto him, is a matter of certainty. For we must hold this for a principle, that these general sentences which he allegeth are good, but yet illapplied. And we must not think it strange, that God should inspire him after that manner. For nowadays we be taught after an other fashion than were the fathers of that age. God speaketh unto us. But how? It is in such wise, as that the Prophets are the instruments of the holy Ghost, and we have the Gospel wherein God showeth himself familiarly. Then let us look upon the manner of speaking which God useth nowadays in his Church: which is, that he hath disclosed his whole will unto us in his holy Scriptures. In time's paste God opened himself to such as it pleased him to show that special favour. And how? By visions, as the holy Scripture witnesseth. So then let us assure ourselves that Eliphas was an excellent man: and therefore we must not think it strange, that God should appear unto him in vision by night, and that he should know that thing which the Scripture teacheth us this day. Then is not the pretending of this matter a false brag. But Eliphas doth out of doubt in this case misapply that thing to an evil purpose in the person of job, which had been revealed unto him for an other end and use. For we see that God showeth him, that men aught too walk in lowliness. Behold, whereunto this vision which was given him tendeth: that is to wit, that men should not stand in their own conceit, nor be puffte up in pride, to think themselves righteous or of great worthiness: but that they should understand, that when they come to show themselves before God, there is nothing but sin in them, by reason whereof they must needs be confounded, and therefore must have an eye to their corruptions and be sorry for the same. Eliphas had received such manner of doctrine as this, which was good. But now he layeth all the burden upon job, and thinketh himself to have won his spurs by overcharging him that had served God faithfully. We see then, that for the general case, Eliphas boasteth not in vain, that he had been taught of God. But he playeth the ill scholar in this point, that he taketh no heed to himself, but intendeth to oppress job contrary to the truth. Now let us come to lay forth the whole matter particularly. He sayeth, That a thing was brought to him in secret, and that his ear had heard a little of it: Yea (saith he) in a vision by night, that I heard a blast which whisked hither and thither, and at the last there was a voice, which spoke too me in silence. True it is that he addeth, that there was also an Image: and whereas he sayeth he knew not what it was, saving that he was abashed even that he shuddered all his body over, and that the hears of his flesh stood staring up for fear and astonishment, and that he was as in a trance: all this tendeth to show, that he reporteth no dreams here, but that it is the very testimony of God which must be received with authority. And hereby we see that in all the visions which the ancient fathers had, God did s●t certain tokens to amaze them, and too put them in some terror and fear which served too authorize his word, too the end it should be received the better. For we see how men are not so well inclined too hear God speak as they aught too be, except he make them too feel his Majesty. If a man of some great estate speak unto us, it is a wonder too see how we be more earnest too harken unto him, than we be too hear or read the holy Scripture. Whereof cometh this, but of that we be carnal and beastly? Now too remedy such faultiness, it hath pleased God too give always some tokens of his Majesty, too the intent that his word might be received, and that men should take them to be of the greater credit and authority. Also when mention is made of any visions in the holy Scripture, it is always said that the holy fathers have been stricken in some fear, and not without, cause for so it behoved them too be prepared to humility, that they might obey God simply. There is yet another reason: which is, that although we seem to be well minded to hear God, yet are we not of capacity to receive that which he telleth us, except our flesh be tamed. For there is an inward pride in us which puffeth us up after such a sort, that we know not what is good & convenient for us, until such time as God hath stricken us down. Thus we see wherefore God never appeared unto men, but he gave them some feeling of fear, namely to the end they should not like too well of themselves, nor stand too much upon their own reputation, nor trust too much to their own strength. Now than we perceive whereunto the long description that Eliphas maketh here, is referred. But he saith it is a secret matter, & whereof he had had but small intelligence. True it is that at the first blush it may seem a trifling, when he calleth it a secret, that God should at leastwise be as righteous as men, or (as he concludeth in the end) that men have not regarded to be so righteous as he. Every man confesseth this in words: and not so much as the very heathen have ever gaynsayde it. What mystery then or what Secret is there in this matter? Let us assure ourselves it is more than necessary: for although men agreed in this point, that there is none righteous but only God, and that we be full of infirmities in comparison of him: yet notwithstanding we acknowledge it not sufficiently, neither is it sufficiently imprinted in us: for were we fully and thoroughly persuaded of God's righteousness, and of our own naughtiness: it is certain that we should not doubt as we commonly do, there should no grudgings be heard in our mouths, there should be no gaynesaying nor replying in our hearts, we should be altogether quiet, and when so ever it should please God too put us too shame, we could confess he had good right so to do. But now the case standeth so, as ye shall see men kick against God assoon as he toucheth them: nay, if he spare their sins and do but warn them of them, they will not come to any true knowledgement of them. And so a man may perceive hereby, that all men are puffed up with presumptuousness, and know not what Gods righteousness is, that they might humble themselves under it. And therefore it is not without cause that Eliphas termeth it here a secret, when God showeth him that he himself only is righteous, that all men aught too be ashamed of their wants, and knowledge themselves to be wretched. And after the same manner also doth Saint Paul take it, when he telleth the romans how it was an unknown and secret thing unto men, that God purposed too utter forth his righteousness by jesus Chryst, to the end that all the world should acknowledge themselves indebted unto God. True it is that a man can not say there is any difficulty herein: but yet (as I have showed afore) men attribute I wot not what too themselves, and they can not find in their hearts to uncace themselves out of the said vain overstateliness: in so much that in their own opinion, they think themselves able to work wonders by their free william. Hereupon they bear themselves in hand, that they shall purchase reward at God's hand. But contrariwise God will be known too be only righteous, and that there is nothing but wickedness too be found in men. Thus much concerning this point. But Eliphas in saying that he heard a little of the said word, showeth well that he exalted not himself to far. For he taketh not upon him a perfection of wisdom, to say that nothing had escaped him, and that he had comprehended every whit of it to the uttermost: but he saith he had some taste of the said doctrine of God, and that he had conceived some part of it. We see then that here he speaketh modestly: declaring that he is not as an Angel of heaven, so as he could behold God's glory in full sight: but that according to man's rudeness, he had been taught to know how to communicate, that thing unto his neighbours, which he had received of God. Lo what he meant to say in effect. And hereby we be admonished, that how familiarly so ever God showeth himself unto us: it is a great matter that we [be admitted to] know things in part, and we must not think that we can have any so perfect understanding, as there may be no lack in it. For they that think so of themselves, beguile themselves, and thereby shut themselves out of the gate that was open for them to come in afore. And so let them mark well, that there is much done for us, when we have any little taste, or any entrance into the knowledge of God's truth. If this be meant of the Prophets and teachers whom God hath chosen and ordained, and unto whom he hath given most excellent gifts, (as we see here an example in Eliphas:) what shall be said of us? for he is set before us, not as one of the simple and common sort of people: but as one to whom God himself hath appeared: and yet he telleth us he heard but a little. Behold then what we have to mark in this first place. Truly were we thoroughly persuaded of this, there should no such overweening be seen in our talk. For every of us bears himself in hand, that he is ignorant in nothing: and they that are lest exercised in the holy Scriptures, will needs have this reputation of themselves, that they be so subtle and sharpwitted, as they speak nothing but good reason, as though the holy Ghost were in their sleeve. And whence cometh such pride, but that they which are not yet out of their apcee, imagine themselves to understand all things? And furthermore this pride is accompanied with carelessness: for the most part pass not to perfect themselves. And why so? They ween they be come to the perfection of all knowledge: and many men when they have heard a two or three words of the Gospel, ye shall see them so full of it, as they can be. They pass not for learning of any more knowledge: not, they will needs teach other men: to be short, they be more than Doctors. But God laugheth such presumption to scorn. For the little that they might have received must be taken from them, and so shall they go away empty, according to that which is written in the song of the virgin Marie which is that such as are full of wind, esteeming themselves rich, and standing upon their reputation: have been starved for hunger. Then let us learn to praise God in such wise for that which he hath given us, and so to know that we have need to proceed daily more and more, as we may have an earnest desire to profit more and more, and come to it with all modesty. And the more familiarly that we be taught concerning God and his word, so much the more must we be as little scholars, that we step not to it with such pride as to think that all is in our own brain, but that we come to it according to our ability, as I have said. For there must be none that hath the perfection of all wisdom, save jesus Christ, to the intent that he may deal it to every man in measure and certain portion. Furthermore let us mark well the circumstance of this place. For it treateth of God's righteousness whereof we have spoken, and of our knowing how we be full of sins, & corruptions, to the end we may apply our whole study to the same doctrine, assuring ourselves well, that we shall never bring it thoroughly to pass. Wherefore it behoveth us to mind it so much the more, and to apply our whole life thereunto. For had it been thoroughly known, men had not fallen into so horrible darkness in the papacy. But what? There it seemeth to them to be a superfluous thing to treat of free justification by faith: they count that as a mad doctrine, and scoff at us for standing somuch upon it. Yea: but here it is showed us, that even those which have used visions from heaven, have had much a do to understand a little of such secrecy. So then, let us understand, that it behoveth us to be diligent in this article: for when we have employed all our wits about it, yet shall we not comprehend the hundredth part of that which is in it. And for proof hereof, is not God's righteousness an infinite thing? And are not our corruptions, as a Sea, or as a bottomless pit? Therefore we must not marvel at Eliphas for telling us here that he had but a small taste of this article. But let us now come too that which he addeth, which is, That a breath (or wind) went to and fro, so as his to die quaked and shuddered, and his hear stood up stiff throughout all his body: and that there appeared an image unto him, which he knew not, and that at the end he heard a voice of silence. All this was done to the end which I have touched: that is to wit, to make Eliphas ready to receive that which God purposed to say to him, and to prepare him in such wise, as he might understand how it was God that spoke, to the end that his doctrine might be of authority: and furthermore that Eliphas might be humbled so as he might no more be hoissed up with presumption, according as men commonly challenge to themselves I wot not what. It behoved Eliphas to be altogether abased, to the end he might know his own want, and give the glory unto God. True it is that in these days we have no such visions as they had in times past. But it behoveth us to know, that whereas God gave such signs to the ancient Fathers, they must serve for us also at this day. And therefore when we read the holy Scripture, or come to a Sermon: we must be touched with the Majesty of God, to yield him reverence, so as we defile not his holy truth by esteeming it as if a man should tell us some merry conceited tale, but rather think thus: Seeing that our maker speaketh unto us it behoveth all knees to bow before him, and all men aught to quake at that which he saith. Lo what we have to mark in this sentence. And moreover we know, that God in publishing his law, showed tokens to affray all such as he meant to teach at that time: and thereupon the people said: Let us not come near the mountain, for we shall all die if God speak unto us. Thus ye see how it was Gods will to authorize his law in such wise, as the people were utterly dismayed by reason of the great number of miracles that he showed. And was this done for their sakes only which were of that time? Not, but God meant to give us also knowledge of his power which is permanent unto the world's end. The Gospel hath had yet greater proof of majesty. So then, there is nothing that either can or aught to hinder us from receiving of the Gospel, except our own unthankfulness and ungraciousness put out our eyes. Although we can not see all the wonders that God hath showed: yet must we hold ourselves contented in that God teacheth us by his word, without any longing for new visions, as many wandering spirits do, which would that the Angels should come down from heaven, and bring them some new revelations. But herein they do God great wrong, for that they content not themselves in that God hath showed himself so familiarly unto us. For seeing that we have the holy Scripture, it is certain that we can not want any thing. And above all things, in this brightness of the Gospel we have a perfection of wisdom, as Saint Paul showeth. Sith the case standeth so: they that are tickled with a fond desire to have some visions, do well bewray that they never knew what the holy Scripture is. Then let us content us with that which it hath pleased God to disclose unto us, as well by his Prophets, as by his Son our Lord jesus Christ, assuring ourselves, that there he maketh us a final conclusion without any further passing. And hereby we see whereunto they are come, that have such a desire to range abroad, and to leap beyond their bounds. Hear we see from whence came the horrible confusion that is in the Popedom: here we see whereupon the Pope groundeth all his doctrine. For he saith that the Apostles have not declared all that is for the profit of the Church, and that the holy Ghost is come to make men to frame new articles, and too make men too rest themselves upon holy Counsels. For as much then as the Pope and all his hangers on, have not held themselves to the pureness of the holy Scripture: God hath undoubtedly blinded them in their own follies, and we see some among them to be so dull and brutish, and finally which have been grown so far out of kind, as to worship stones and stocks of timber, and that things are so far out of square, that even little babes might well be ashamed of them. And this cometh of that Devilish curiosity, that they be not contented to be taught simply by the holy Scripture. Behold also whereupon the Religion of the Turks is founded. Mahomet hath reported himself to be the party, that should bring the full Revelation over and besides the Gospel. And by means thereof, they be utterly become brute beasts. And at this day we see, that those poor beasts buzie their heads about as doltish and unsensible things, as any can be. But it is the just vengeance of God, who hath given them over to a wilful stubborn mind. As much hath been done to other fantastical persons (and specially of our days) which have troubled the Church, and would needs have their visions. And it was one of the Articles of that cursed creature servet that was burnt. For he said that the holy Ghost had not reigned as yet, but that he was too come. That wicked creature dishonoured God, as though the Fathers of old time had had but a shadow of the holy Ghost, and as though that after he had once shed out himself visibly upon the Apostles, he had retired again incontinently, in such sort as the Church hath been destitute of the holy Ghost. Behold what he did set down: and as in respect of himself, he would have made himself a Mahomet, to have the holy Ghost at his commandment. But a man may see how the Devil had carried him away: and it was requisite that God should bring some such men to that point, to the end we might the more abhor them. But for our part, let us follow the order that I have told already: that is to wit, let us be taught according to the rule that God hath ordained, and let us not be so heady as to bind God to agreed to our desires, nor to our fashions: but let us content us with the holy Scripture, seeing that God hath enclosed us within the bounds thereof. furthermore as touching that Eliphas sayeth, That he heard the voice in silence: It is too show, that God had prepared him in such wise, as he bore away that which was spoken unto him. For a man that is ravished as it were in a trance, may well hear a thing, and yet have no remembrance of it when he cometh again to himself: and so there are many, who when they come too Sermons, do hear well the matter that is treated of, but it settleth not in them, in so much that if one ask them what was treated of, they cannot tell him one word. And why so? for (as the proverb saith) their wits were a woolgathering: one of them mused on this thing, and another on that: they were hovering in the air, and they were not settled to give ear unto God. For all such vain fancies as we conceive, and as come in our minds, are as many turmoils to hinder us from giving such ear and audience unto God, as we aught too give. So then, those that wander in their own imaginations, can not comprehend these things, to say, I see a lesson which aught to be common among us, and we must be fully settled in it by faith. For this cause Eliphas sayeth, that this voice came too him in silence or stillness. For before that God had so disposed him, he presupposed that it stood him on hand to give ear, and too be attentive too that which should be spoken unto him. And this is it that I have touched already: namely that when we come to hear God's word, we must not have our wits roving here and there after that manner: but we must hold them short, too give diligent hearing unto God, so as our fleshly affections and vanities carry us not unto wickedness, and turn us not hither and thither out of the way. And to be short, we must be quiet to hear all that God will have said, to the end that the same may be rightly understood of us. We see then what we have to gather upon this sentence. And now let us come to the doctrine that Eliphas handleth here. Shall man be rightuouser than God? and shall man be more righteous than his maker? Behold he findeth no steadfastness (or truth) in his servants, he hath judged that there is folly (or vanity) in his Angels. And how shall they do then which devil in houses of Clay? In the first place here Eliphas setteth down the sentence, and as it were the Theme that he groundeth himself upon: that is to with, that it is an unreasonableness in men, to desire to glorify themselves in comparison of their maker. Must not men needs be destitute of wit and reason, when they will so glorify themselves in comparing themselves with God? Lo here his Theme or ground. And for as much as men can not easily abide to have their own authority condemned: behold here the reason which he addeth too confirm his doctrine, which is, that if God should examine his Angels, he should find fault in them, and he should not find them steadfast: but they should perceive themselves to be vain and weak creatures. Now if the Angels be such: what shall become of men, which devil in houses of Clay? For what is our body? what foundation hath it? what firmness so ever seemeth to be in it: there needs but one little shower of rain too wash it quite away. Then sith the case standeth so: let us now assure ourselves, that we can not stand in God's presence, if we come thither presuming to bring any righteousness of our own, considering that the very Angels are not able too do that. Thus we see in effect what is said unto us here. But we have too consider what is meant by the mention that is made here of Angels. Some imagining it too be against reason that God should not find his Angels thoroughly righteous: have concluded, that it is not meant here concerning those Angels that continued in their obedience to God, but of those that are fallen and become renegates. For the Devils were once God's Angels, But they kept not the state wherein God had created them, but fell an horrible fall, in so much that they are fain to be the mirrors of damnation. We see then after what manner divers have expounded this text: namely, that seeing there was no steadfastness in these Angels which fell: what is to be looked for in men whose foundation is of Clay? But we must not seek out forced expositions to magnify the Angels. For this place speaketh of God's servants, and the title is honourable. Eliphas would not have said, God hath not found steadfastness in his servants, but he would have said, Behold the devils which were heretofore appointed too the service of God: But now they be fallen after such an horrible fashion, that by their fall all things are brought into a wavering, in so much that even mankind also is come to the like perdition, and is drawn into the self same decay. Eliphas would have spoken so: but he saith, God found no truth in his Angels: he found folly or vanity: He sayeth not that he found Rebellion or backsliding, but he saith only vanity, which is a greater manner of speech. So then when all is well considered, no doubt but Eliphas speaketh here, of the Angels that serve God, and give themselves wholly thereunto. And what meaneth he then by saying that there was no steadfastness, but rather vanity and unsteadfastness in them? When Saint Paul sayeth that there is none immortal but only God: it is certain that he excludeth all creatures. And yet we know that the Angels are immortal spirits. For God hath created them of purpose, that they should not any more return to nothing, no more than the soul of man may at any time die. How then shall we make these sentences agreed, that the Angels are created to live everlastingly: and that there is none immortal but only God? The solution is very easy. For the Angels are immortal, because they be sustained by power from above, and because God maintaineth them, who being the immortal nature itself and the very fountain of life, is in them, as it is said in the Psalm, O Lord, the fountain of life dwelleth in thee, and in thy light shall we see light. Then seeing there is no life but in God only, and yet notwithstanding the same is no hindrance to the spreading of life into all creatures, because it proceedeth of his grace: we perceive how the Angels are immortal, and yet have no steadfastness in themselves, but have need of God to strengthen them by his mere goodness. Without this, the thing would happen unto them which is spoken in the hundred and fourth Psalm, which sayeth, when thou withdrawest thy spirit, all decayeth. What is it then that giveth liveliness to the Angels of heaven, but the spirit of God? And so we see they have not that thing of themselves, which is given them of God, neither could they enjoy it for ever, if God should not continue the said grace which he hath put into them. And like as we speak of life, so must we speak of righteousness also. The Angels are not steadfast further forth than God holdeth them up by his hand. Rightly are they called Principalities & powers: but that is because God executeth his power by them and guideth them. To be short, the Angels have nothing in themselves whereof to make their boast. For all the power and steadfastness which they have, they hold it of God, and are so much the more indebted to him for it. As touching that which followeth, namely, that God findeth or putteth (for the Hebrew word importeth that God putteth) folly or vanity: it implieth not that the vanity which is in the Angels cometh of God: but the meaning of it is, that he putteth it to them [or chargeth them with it] by his judgement: that is to say, that as a judge he giveth sentence that there is folly & vanity, (that is to say, that there is faultiness) in the Angels, yea & that they could not stand before him, if he would deal rigorously with them. Verily this seemeth strange to such as are not exercised in the holy scripture. But if we wist what the righteousness of God is: we should not marvel that the Angels themselves are found to be faulty, if he should compare them with himself. For we must always come back to this point, that the good things that are in all creatures, are small in estimation of that which is in God which is utterly infinite. Therefore we must always put a difference between the one & the other. We see the Angels have wonderful power & virtues, specially in respect of us: for notwithstanding that the Angels abide in the degree of creatures, yet may we well glorify them. But when we come to God: the greatness of him must swallow up all the rest, in likewise as we see how the sun darkeneth all the Stars of the Sky. And what is the Sun? He is a planet as well as the rest: and yet nevertheless because God hath granted that creature to have more brightness than the other Stars: all of them must needs he overshadowed, so as no Star can be pereeyved when the Sun hath his full power. And what will be done them, when God himself cometh forth? As the Prophet Esay saith, there shall be neither Sun nor Moon any more, but the brightness of God shall be such, as it shall be seen & known over all. When Esay speaketh of God's kingdom, he showeth that all things must be done away, & nothing be glorified but only God. Seeing it is so, let us refer it also to that which is spoken here: that is to wit, that God findeth lack in his Angels, although they be his servants. And yet this is no let, but that the service which the Angels do unto God, is perfect according to the perfection that can be in creatures: likewise as in that respect, when in praying we desire God that his will may be done on earth as it is in heaven, we witness that there is no untowardness in the obedience which the Angels yield unto him, but that he reigneth in them after such a peaceable manner, as they be wholly conformable to his william. But we must always bear in mind that which I have touched: that as long as we go no further but to the degree & state of creatures: there shall be a perfection in the Angels, verily such perfection as may be in creatures. But come we once unto God: the said perfection is as it were swallowed up, like as the Stars appear not any any more when the Sun gives his light. Furthermore it behoveth us to mark well how S. Paul sayeth, that jesus Christ is come to gather together the things that are in heaven and earth. And thereby he showeth, that the Angels have their steadfastness in the grace of our Lord jesus Christ, forsomuch as he is the mediator between God and his creatures. True it is that jesus Christ redeemed not the Angels, for they needed not to be ransomed from death whereunto they were not yet fallen: but yet was he their mediator. And how so? to the intent to join them unto God in all perfection, & afterward to maintain them by his grace, that they may be preserved from falling. Now seeing that God findeth faultiness in his Angels: that is to say, that they have no steadfastness in them further than they be maintained from above: what is to be thought of us? We must be feign to come to that which Eliphas addeth. Are men of such glory, yea or of such power as the Angels of heaven? Let their case be considered. For how were we created? we devil in corruptible & transitory lodgings. Brag we as much as we list, yet is there nothing but vanity in us: that is to say, our bodies are but dust & powder, and all must go into corruption. Then seeing that we devil in houses of Clay: will we be excellenter than those that devil in the glory of God, and behold his face already? The Angels being not subject to any of the changes & turnings of this world, devil already in the heavenly immortality. And we found by experience, that our life is no better than a blast, and we look to be dispatched out of this world every minute of an hour. Sigh the case standeth so: how comes it to pass that we presume so of ourselves? To be short, there is no steadfastness in men, which doth not slip and vanish away by & by. Then if the case stand between God and us, let us learn to have good regard to the one side, that is to wit unto God. True it is that we understand not his mighty power as appertaineth: but the Angels (which are now much nearer to him than we be, & which behold his face) have no such perfection but that some fault may be found in them, if he list to examine them with rigour. What shall become of us then, if we consider our own weakness? what shall become of our virtues, if we would compare them with the Angels which are so noble & excellent creatures? Thus we see what we have to remember in this sentence. For the residue cannot be declared at this present.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him so to dispose us to the receiving of his word, as we may not come to it heedlessly, as the things that we hear, may run in at the one care and out at the other, but that we may bear them away, and imprint them thoroughly in our hearts, to make us change our wicked affections, & to renounce ourselves: that being quite rid of all vain trust in ourselves, we may desire nothing but to worship the great God, & to yield him the praise that he deserveth, specially for the inestimable grace that he giveth us in our lord jesus Christ, and for the love that he hath showed us in him, in that he spared him not, but delivered him to death for us, & that he may make us so to feel the fruit & effectualness which he hath purchased us by his death & passion, as in the end we may be received as righteous and guiltless by God his father. That it may please him to grant this grace, not only unto us but also. etc.   

The seventeenth Sermon, which is the fourth upon the fourth Chapter, and the first upon the fift Chapter.  
This Sermon containeth still the exposition of the xviij. and xix, verses of the fourth Chapter, and then as followeth.  
20 From morning to Evening they be destroyed, and because no man setteth his mind upon it, they perish for ever.  
21 Doth not their excellency go away with them? they shall perish, [but] not in wisdom.  
Now followeth the fift Chapter.  
1 CAll now if there be any to answer thee, and consider any one of the Saints.  
2 Doubtless, Anger slayeth the fool, and envy killeth the witless person.  
WE have seen already whereunto this talketendeth: that is to wit, to humble men, because they be far from the perfection of the Angels. And sith the case standeth so, that if God listeth to judge his Angels with rigour, he should find salt enough in them: what then should become of them which are so unable to say any thing for themselves, as they have nothing in them but vanity? Nevertheless it might seem, that that which is rehearsed here, was not sufficient to prove the intent of Eliphas. For albeit that men be feeble, and albeit that their life be nothing: yet doth it not therefore follow, that they be either sinners or faulty before God. For they be several things to say, our life is transitory, & vanisheth away every minute of an hour, & to say that God may condemn us. But if all things be well considered: the reasons that are here alleged, are fit for the purpose. For the case standeth not simply upon men's frailty as in respect of their bodies: but upon their dwelling here in this corruptible flesh, & that they be so earthly as they think not on themselves, although they have death continually before their eyes. Also we must mark the comparison in such manner & form as it is set down here, between the Angels & mortal men. We see the Angels are near unto God, and behold his glory, & are wholly given to his service: & yet for all that, there is no steadfastness in them, further than they be uphold by the grace of God: They might fade and vanish away of themselves, were it not that God of his mere goodness maintained them. But now let us come to men. Where devil they? They be far enough off from the said heavenvly glory, they are here in the said transitory lodging: for what else are our bodies? Then are we (to speak properly) in our graves. For our bodies are prisons, as dark to hinder us from the beholding of God, as if we were already under the earth. What is our foundation? dust: and yet we consider ourselves never the more, how that we continually go into decay, and that death threateneth us incessantly: we consider not this a whit. Therefore we need not too wonder though there be nothing else but infirmity in men, seeing that the Angels which are so near unto God, have not so exquisite a perfection, but that God may condemn them if he list to enter into judgement with them. Now we see that the argument which Eliphas useth here, is very fit and agreeing to his purpose. But now remaineth to weigh the words that are touched here, that we may advatage ourselves by them. Truly when any man speaketh to us of the shortness of our life, we think it to be but a needless talk: for who is he that knows it not? But it is not for naught that God speaketh so often of it, and putteth us in remembrance of it. For had we thoroughly conceived what our life is: it is certain, that first we would not be so worldly as we be, neither would our thoughts be so blockish as they be: And secondly we would have regard of the heavenly kingdom, and rest ourselves wholly thereupon. But we despise the heavenly life and are so entangled here, as we cannot be drawn hence. It followeth then that none of us know what the thing is which every of us confesseth: that is to say, that our life is but as a shadow that passeth away, & that a man is but like a flower, or a green herb, which incontinently is cut down and withereth. To be short, although the proverbs that import the overshortnesse of this worldly life have always been rife enough, & yet still are: yet do they not pierce to the hearts of us. And here we see why we be warned to think upon it the better. Surely if we could reckon our years as Moses speaketh of them in the xc. Psalm certess we should be taught as well to think upon death, as also to tend to the mark that God calls us to. But what? we wot not how to count them upon our fingers. For behold our childhod is such, that they which are in it, differ little or nothing from brute beasts, saving that there is more encumbrance & trouble with them: but as for understanding or reason, there is small or none in little ones. And certess, draw we once near man's estate, our lusts are so overboyling, as we cannot be bridled. Are we come to man's estate? It passeth away out of hand: & anon old age attacheth us, so as there remaineth nothing to us, but to be weighed of our life, & to put other folks to trouble & pain. Now than if we witted how to reckon the race of our life upon our fingers: certainly we should not be such dullards as we be. And therefore let us not think we loose our time, when we set our minds upon this lesson: that is to wit, to know that our life is nothing, and that a hundred thousand deaths menace us in the chief lustiness that we have here below. When any of our kinsfolk or friends departed, or if we see any Corpse go to burial: we have the wit to say, And what is man's life? If there be any great death in a Town or in a Country, we be yet more moved. But all this is forgotten with us by and by. Therefore have we need to exercise ourselves in this doctrine all the time of our life. And thus we see why the Scripture speaketh so unto us. As concerning the present text, it is said first of all, That men devil in houses of Clay, and that their foundation is but dust. That is to say, if we consider this present life by itself, wherein consisteth it? In being enclosed within lodgings that tend but to corruption. And what else are those but our bodies? Behold then what our steadfastness is: that is to wit, that every whit of it goeth incontinently unto dust, & we be consumed either by worms or by wind: that is too say, we be dispatched as soon as a worm which is but a thing of naught, and which we scarce esteem as a living creature: & yet are we consumed sooner than it. Thus we see what is said unto us in the first place. Afterwards Eliphas addeth: That men perish and are consumed from morning unto evening. Some expound this, as though it were meant that men perish in small time: & that is very true. But herewithal there is yet more: that is to wit, that we pass not a minute of our life, but it is as it were an approaching unto death. If we consider it well, when a man riseth in the Morning, he is sure he shall not step forth one pace, he is sure he shall not take his repast, he is sure he shall not turn about his hand, but he shall still wax elder and elder, and his life ever shorteneth. Then must we consider even by eye sight, that our life fleeteth & slideth away from us. Thus we see what is meant by being consumed from Morning to Evening. And it is said afterward, that men perish for ever, because no man thinks upon it. We must treat of these two points, that we may profit ourselves by this doctrine. The one poyntiss, that whatsoever we do, we should always have death before our eye, and be provoked to think upon it. This (as I have said) is well known among men: the very Heathen had skill to say so. But what for that? Every man can play the Doctor in teaching other men that, which is contained here, & yet in the mean while there is never a good scholar of us all in this behalf. For there is not any man which showeth by his doings, that ever he knew what it is to be consumed from Morning to Evening: that is to wit, that all his lustiness is but feebleness, and that there is no steadfastness in us, to hold ourselves in one continual state: but that we always hast toward death, & death towards us, so as we must needs come thither at legnth. Verily if we had no more but this single doctrine alone: It would stand us in no stead, but to make us storm & torment ourselves: like as when the Paynims knew that our life was so flightful, they concluded thereupon, that it was best never to be borne, and that the sooner we died the better it was for us. Lo how the Paynims rejected the grace of God, because they knew not the honour that he doth us, when he sendeth us into this world, even to show himself a father towards us. For in as much as we be reasonable creatures, & have the image of God printed in our nature, we have a record that he holdeth us here as his children. And to despise such a grace, and to say, it had been better for us never to have been created: is it not apparent blasphemy? So than it is not enough for us to know, that so long as we be in this world, we be consumed every minute of an hour. But we must come to the second point: that is to wit, that when we have well behild how brittle our life is: we must also mark how we be repaired again by God's grace: & specially how we be sustained & uphold by the same: according also as these two points are matched together in the hundredth and fourth Psalm. For it is said there, that as soon as God withdraweth his spirit and working, all goeth to decay. Yea: but the Prophet addeth also, that if God spread forth his power, all is renewed in this world, and all things take their liveliness of him. We see then what we have to mark: that is to wit, that when we know ourselves to be less than nothing, and that we be so subject unto death, as we must run thither (as ye would say) spite of our teeth: we must understand also: that in this so great weakness, God holdeth us by the hand, so as we be upheld by his power, and strengthened by his grate. Behold wherein we have to rejoice. But the chief point is, that we should have an eye to the benefit & good grace which God hath given us above the order of nature in restoring us by his word, as the Prophet Esay saith: All flesh is but as grass. Verily man is green & flourisheth for a while: but he withereth by & by. whereas the word of the Lord endureth for ever: yea, not only to continue in heaven, but also to the end that by it we may have everlasting life, and be redeemed out of the universal corruption of this earthly life, that God may devil in us & make us partakers of his everlastingness. We see then whereto we must come to profit ourselves by this lesson, as we shall see yet once again anon. Furthermore forasmuch as we see ourselves wanze away so fast, that from Morning to Evening we go continually to our decay: therefore must we be the busier to bestow the time well that god giveth us, because it is so short. God hath put us into this world to keep us occupied in his service: if we have long time, yet can we not be to diligent nor earnest in doing our duty, too discharge our selves when it shall come to the point to do God service, both with our bodies & our souls. But forasmuchas we see that he needeth but to turn his hand, and behold we be at the last cast: aught we not to be much more earnester to run? according also as the Scripture exhorteth us, showing us that this life here is but a race, and therefore we may not go loyteringly, but every man must cheer up himself, & prick and spur forward himself. Thus we see what we had as yet to note upon this sentence, where it is said that men are consumed away from morning to night. But now let us come to that which Eliphas addeth. He saith, That they perish for ever, because no man thinketh upon it. A man might demand here, whether we shun death when we think not upon it. For in the nine and forty Psalm, it is said that the wise men and fools are gathered all into one herd So then it behoveth us to understand, that all mankind is shut up under this necessity of dying. And wherefore then is it said here, that all perish for ever, because none think of it? first of all Eliphas meant to tea●he us here, that men do as it were wax beastly when they look not to themselves. For look what he speaketh here, we must always refer it to the present case. He maketh it not his general case to treat of, that man's life is transitory, without going any further: but he intendeth to show us, that for somuch as we be poor silly creatures creeping here upon the earth: we cannot attain to the perfection of Angels, nor yet come near it. So than whereas he sayeth that all perish for ever because none think of it: he meaneth that men go on as brute beasts, without judgement, without discretion, without thinking upon death any long time aforehand, & therefore are taken tardy. On the other side he purposeth to declare, what men are of their own nature, were it not that God hath gathered them to himself, and governed them by his holy spirit, to the end they should take heed to this doctrine. Behold the two points which we have to mark here. And as touching the first, It draweth near to the text which we alleged even now out of the Prophet. For there the Prophet mocketh the carelessness of men, that make their account to devil here below for ever, notwithstanding that they aught well to perceive what their life is: that is to wit, that in the turning of a hand ye shall see it broken off. But no man thinks of that: It should seem that men take pleasure in beguiling and forgetting themselves: they consider not their ends, but they bear themselves in hand, that they be as it were Idols. Is not this a wilful sotting of themselves in brutishness? But the Prophet saith this folly is reproved, & that it is well known by experience, that men deceive themselves, and throw themselves headlong into destruction, when they frame themselves such an immortality, as to imagine that they shall devil here for ever. Thus we see a folly here, which is convinced even by eyesight. But yet (saith he) so far off are their posterity from waxing any whit the wizer by it: that they be gathered thither in one flock like sheep, & the grave swalloweth them up both great and small: and yet of all the while, none of them thinks upon it. See how this gear relieth to the purpose of Eliphas. So then let us mark that the holy Ghost intendeth to do us to understand, that forasmuch as we be so flightful, we aught to have death always before our eyes, to the end we should make haste thitherward, and not be attached with fearfulness when it shall please God to take us out of this world: nor yet be amazed as we see the most part to be, who are stricken with such an astonishment, that they know not where they be. Therefore if we bethink us a great while afore hand what our end shall be, and upon what condition we were created: then shall we not perish like fools without thinking upon it. But there is yet more: that is to wit, that we must have a further foresight than to this matter only if we will not perish for ever. Why so? For here is mention made but of men in their own kind. Now it is certain, that if we have not an eye to the renewment which God maketh by the power of his spirit: we must all of us be consumed. And for the better conceiving hereof, let us take the help of that which is said in the hundred and second Psalm. There, to the intent that men should not overlike of themselves in their own state, nor brag of any lustiness of their own: the Prophet giveth us even the very skies for an example. Although we see so high a majesty in them, as we be driven into a maze with it: yet notwithstanding, even those self same skies must grow old, and be changed, and go into corruption as a garment doth. And what then shall become of men? Must not they needs be much more frail? But in the mean season (saith he) the sons of God's children shall continued. If we be given to the fear of God, we shall have a firm and well settled state. Behold how the Prophet separateth God's children from the common order of nature, when they have once the seed of life in them, whereof Saint Paul also speaketh in the eight to the Romans. For see how he comforteth us: forasmuch as we be laden with the burden & with the corruptible weight of the body, we have (sayeth he) the spirit of God, which is the seed of our true life, and by his power we shall one day be fully restored. And therefore let us mark well, that such as think upon their frailty as they aught to do: after they have known themselves to be nothing, and that there is naught else but vanity and leasing in them: shall not perish for altogether. And why so? For they seek the remedy which God hath offered them: which is, that they shall be gathered out of this bondage of death, and be renewed by God, who hath chosen them to himself, and make his power to flow down upon them, that they may draw water out of that fountain of life. We see then how such as bethink themselves both of this present life, and of the end thereof, cannot be consumed for ever, because God remedieth the wretched state wherein we be borne by nature, and calleth them to himself. This is it that we have to gather of this sentence: and this is it that I touched not long since: that is to wit, that when we have singly perceived that our life is nothing, our so doing will not greatly boot us. Why so? For it will but make us dismayed. But if we will take courage: we must have an eye to both the points: that is to wit, that when we see the necessity that is in us until we draw near unto our God, we must mourn, and not do as the worldlings do, who being drunken in their pomps, pleasures, or riches, do wittingly and willingly mock and beguile themselves. But (as I have said) we must cast away all these kind of blindfoldings, and open our eyes: and when we be come unto our God, & have acknowledged the miserable plight wherein we be, we must assure ourselves, that God will reach out his hand unto us, because he seeketh nothing else but to secure us, and to draw us out of the darkness wherein we be by nature. Thus we see what we have to mark in effect. And immediately after, it is said, That the exceliencie of men shall be taken away in them, and that they shall perish [and] not in wisdom. True it is, that it behoveth us to be humbled by death: that is to wit, that God should bereave us of all glory, and that we should be brought as it were to nothing, to the end we might know that all our steadfastness & power proceedeth not from else where, than from the free gooduesse of our God: and to be short, that we live, not in ourselves, but because it pleaseth God to have us too come near unto him, & that we should draw out of the fullness that is in him, according as he hath given it us in our Lord jesus Christ. For he is the fountain that is opened unto us, & which God showeth us, and whereunto he leadeth us, to the intent we may be filled therewith. Then behoveth it us to be brought to nothing in our own nature: & yet therewithal to know, that after that God hath once stripped us out of it, he will clothe us with it again. And here we see wherefore S. Paul (when he hath said that we must groan so longas we live in this world) addeth, not for that we desire to be unclothed, (for we desire to be here still: behold whereunto our nature driveth us) but because we know there is another better dwelling place prepared for us, when this lodging of ours is once destroyed, & that God will clothe us with his own immortality, & bring us again into our true state. And this is the thing wherein we differ from the unbelievers, and from those that have not tasted a whit of God's grace. Thus we see why it is said in this sentence, Shall not all their excellency be taken away with them? For if ye do but behold what the present state of men is, & consider what they be in themselves: ye must needs conclude that they be brought to nothing by death. But we have the grace of God, which is a supernatural succour to us, in somuch that in perishing we perish not, & when we be unclothed we be immediately clothed again, as I have said already. And thus we see why Eliphas addeth, Not in wisdom. For he intendeth always to condemn men because they be so blockish, as they never think upon themselves. Then let us mark, that it is great wisdom to prepare ourselves unto ●●ath, & to pass through it cheerfully when we come at it. I say we shall have profited greatly, and be reputed for wise in God's sight, when we shall have learned this present lesson thoroughly, & be able to put it in ure to receive fruit by it: and yet notwithstanding we see how every man shunneth it. For it is a melancholic matter, in somuch that if a man speak of death, every man is grieved at it, & falls into his dumps. Nevertheless the case so standeth, that if men set not their minds upon it: they must needs overshoot themselves in all their devices, & in all their consultations: and all the greatest wisdom that they ween to have, must needs be turned into foolishness. And wherefore? For is there any greater folly, than for a man not to know himself? to what purpose serve all our wisdom & discretion, but to look to ourselves? And so they that think not upon death, ne put themseluesin mind of it, overshoot themselves as much as is possible for them. Yea they could find in their hearts, to play the wild Colts in forgetting themselves. We see then how it is all one, as if men meant to bury all the wit and reason that God hath given them. Therefore it is not without cause that Eliphas condemneth men here, for dying without wisdom. For it is as much to say, as although God have told them whereunto they must come, & have set the Butt before their eyes, as if he should say, Go me thither: yet they run astray all their life long, & know not whither they go. And when it cometh to the point that they must departed hence, they grunt and grudge at it, striving & fight against God: & although it boot them not to do so: yet show they a furious sturdiness. Thus then do we now see in effect, what we have to mark in this text. It remaineth to see the conclusion that Eliphas maketh here: which is, that he sayeth to job, that when he hath turned him on all sides, He shall not find any faithful man of his sort, nor of his company, but that he is as a man utterly forsaken of God. Hereby we see, that when he spoke of men heretofore, he took them as they are in their own proper nature: that is to wit, without having any respect too the special grace which God giveth too those that are his in opening his kingdom unto him, in giving them the hope of salvation, in governing them by his holy spirit, & in making them to go to a better and an everlasting life. Eliphas then meant here, to set men down in their own proper state and plight, such as they be of their own selves, during the time that they be separated from God. And this appeareth in that he saith to job, Thou canst not found so much as one faithful man of thy sort, or whom thou mayest call thy companion. Why so? For (saith he) Anger slayeth the fools, and Envy, (or spite, or fretting, or choler, or moodiness, which gnaweth a man like a wild beast) is the thing (saith he) which killeth the witless. But certess, according as I have declared already, Eliphas doth amiss in applying this to the person of job: yea and he doth him great wrong in it. Yet notwithstanding, this doctrine ceaseth not to be both true and very profitable. As how? That is to wit, that as often as we be chastised at God's hand, we must have an eye to those that have gone afore us, to see whether they have suffered the like torments and anguish or no. For if we see God's children to have traced the path before us: it must not grieve us to be joined with them. As how? We see that the holy fathers which were far excellenter than all other men, have endured adversity, no men more. Now if God have not spared them: why should we challenge more privilege than they had? So then, as often as we see that God's children have been beaten with divers rods, and vexed with many miseries & greases: we have wherewith to comfort ourselves, and to cheer up our hearts. For we must always have an eye to the end, how God never forsook them, but pitied them when they were come to such extremities. So must we also hope that he will doas much for us. Mark this for a special point. Furthermore if we will have God to be pitiful and merciful unto us in our adversities: let us beware that we fret not against him, and that we kick not against the spur. For if we do, then shall this sentence be verified upon us, That anger slayeth the fools: as if it were said, that such as chafe and grind their teeth against their afflictions, show themselves to have profited evil in God's school. And what shall they gain by it in the end? It shall be a doubling of their misery. When they shall have foamed out their rage against God, or when they shall have spewed out their blasphemies: do they think they have won their prize by it? Alas, it may not be so: they deceive themselves too much. For (as I have said already) it shall be but a doubling of their misery. Lo how Anger slayeth the fool. Moreover when they have a spite at others, & stand pleading against God for dealing roughlyer with them, than with such & such: what else doth such manner of fretting, but make them to pine themselves away, so as in the end they perish & come utterly to naught? Behold what we have to gather upon this text. But the Papists were too too far oversotted, when they made this saying of Eliphas to serve their turn, to prove that men aught to pray to the Saints that are departed, & that men aught to flee to them for refuge. Behold (say they) it is said that job should have a respect to some one of the Saints, & that he should seek to him, if peradventure he would answer him. This is much to the purpose. For is it said here, that job went to seek to the dead too make intercession for him unto God? Not: but contrarily (as I have showed heretofore) the very truth of the matter is, that he should not find any of the Saints to be of his company. And why so? For the Saints were always of a meek mind in their adversities: and God chastized them after such asort, as he refrained his rigour, so as the end was good & happy. And although they had for a time been as it were shaken off at his hand, in such sort as it could not be perceived that he had any care of them: yet notwithstanding they referred themselves unto him, & prayed always unto him, assuring themselves they should never be utterly forsaken of him, nor disappointed of the salvation that he had promised them. Lo here the intent of Eliphas. So then we see here that the Papists are falsifyers, & have manifestly corrupted the holy Scriptures. Verily they had need to be borne withal in one behalf: I mean not in their beastliness: but in that they had very great need to wrest and wring the holy Scripture too prove their dreams. They would make men believe, that they aught to pray unto Saints deceased: and yet the holy Scripture cyphereth not one word of it, neither can a man find so much as one syllable there for the good proof of it. But they will prove it: and therefore they must needs confound all, and white must be turned into black. But in the mean while it behoveth us to shun all men's inventions, which have been foolishly contrived without God's warrant. And wherefore? For first of all men wander out of the right way of salvation, when they follow their own devices: and secondly it causeth the holy Scripture to be torn a pieces, so as men corrupt it and turn it upside down. Therefore let us learn to mislike whatsoever thing men have forged of their own brain, and let us hold us to this simplicity, namely that we must not covet to know aught, saving that which God hath declared to us with his own mouth. And to conclude, let us mark well these two points, which we have glanced at already: that is to wit, as often as we be scourged by God's hand, let us mark well whither the faithful that have gone before us, have not been in the like plight. If we find that God hath exercised them in many tribulations: let us comfort ourselves when it cometh to our turn to follow them, & let us be sure that God will not forsake us at our need, no more than he forsook them. Furthermore when we see that God doth scourge us in these days as well generally as particularly, and that we must be fain to endure many torments & troubles: Let us acknowledge ourselves to be well worthy of them, considering the great thankfulness that is to be seen in us. For whereas it hath pleased God too call us unto the knowledge of his Gospel, and to have us yield a record that we be his children: how do we take any profit by this his grace? Nay, contrariwise it seemeth, that there is in us a delight to disannul it and to make it unavayleable. How is God served & honoured at our hands? we aught too be (as ye would say) little Angels, considering the light of the Gospel which God hath given unto us. And yet we see there is nothing but naughtiness and hypocrisy in the most part of men: We can good skill too make some protestation of our faith: But lettea man examine our life, and he shall find no conformity to the Gospel, but rather it seemeth, that we have conspired against God to withdraw ourselves from him. We see how they that have some goodly outward show, become brutish: and therefore let us be sure that God visiteth us with his whips because of our sins. Yet notwithstanding let us not cease to trust in him continually, and to call upon him, praying him too bury our former faults, and to guide us in such wise henceforth, as it may serve to draw us unto himself: And to the intent he may have pity upon us, let us come unto him with a lowly mind, so as we have no piece of the envy and heart-burning in us whereof mention is made here: assuring ourselves, that if we have, it will but stir up and inflame God's vengeance the more against us. When we be come too such a sturdiness, it behoveth God also too rush stoutly upon us, as it is said in the eyghteenth Psalm. With the froward thou wilt deal frowardly. For if men will needs play the wild beasts: it is said that God will strike them both sidelings & overthwart. And therefore let us beware of this fretting and chafing, & of such manner of repining: and let us rather acknowledge ourselves worthy of an hundred thousand deaths, were it not that God pityeth us and succoureth us of his infi 〈…〉 goodness. And if we do thus, let us not doubt but God will perform that which he hath promised us: that is too wit, that after he hath beaten us, (howbeit with men's rods, keeping such measure as we shall not be utterly destroyed) he will withdraw his hand again, and we shall feel him merciful and favourable in our Lord jesus Christ, as in whom he hath set forth the riches of his goodness and fatherly love towards us.  
Then let us humble ourselves before the throne of his majesty, beseeching him to make us perceive our faults, in such sort, as we may become our own judge in preventing his judgement, to the intent that being so condemned by our own selves, we may desire nothing but to please him in all respects, until he have bereft us of this mortal body, & delivered us from the bondage of sin (wherein we be as yet shut up) to take us into his heavenly kingdom. And so let ●s say, Almighty God and heavenly father. etc.    


The eighteenth Sermon, which is the second upon the fift Chapter.  
3 I have seen the fool taking root, and immediately I have cursed his house.  
4 His children shall be far from help, they shall be trodden down in the gate and no man shall deliver them.  
5 The hungry shall eat up his harvest, and pick it out of the midst of the thorns, and the thirsty shall drink up his riches.  
6 Misery cometh not from out of the dust, neither doth trouble grow out of the earth.  
7 But man is borne to travel, and the sparks fly upward.  
WE have seen heretofore what they win which repined against God, and accuse him of cruelty, & pass their bounds into all impatiency▪ that is to wit, that they make their case the worse, and that they must be consumed in their fretting and rage. But forasmuch as oftentimes the despisers of God do prospero & are well at their ease: here is mention made of their state, notwithstanding that men esteem them happy to the worldward. Eliphas saith that when he saw a foolish man in prosperity, he judged not after the common trade, (which is to say, This man is happy, he is blessed of God:) but knew by and by that the end of him should be evil, & that he should be punished even in his offspring. And although Eliphas do misapply this sentence unto Job's person: yet is it the doctrine of God and of the holy Ghost, and not of man. For God doth oftentimes utter such kind of sayings to turn us from the false opinion which we may conceive, when we see not them punished out of hand which run into such excess of wickedness, but rather (to our seeming) are favoured of God. I know what the common opinion is, for we esteem things after as they may be seen by the eye, & our mind wadeth no further. If God lift up his hand & execute any justice that may be seen: scarcely will men vouchsafe to regard it. But if he wink at things, and tarry patiently for the sinners, we think him to be asleep, and that he governeth not the world, but letteth things go at random without any mind to remedy them. See how blockish we be. But our Lord showeth us, that the wicked cease not to be cursed, even in the mids of their prosperity, and that we need not to spite them for their good fortune as they term it. For they must be double punished, so as it were far better for them that they were miserable, because they shall pay over dear for their pleasures. Behold in effect what Eliphas sayeth. And behold also why I said that it behoveth us to mark well this sentence: namely because it containeth a very profitable lesson. And that we may the better profit ourselves by that which is contained here: first it behoveth us too note, that this word fool, is put for all such as regard not God. For although the world take those to be wise men, which can skill to deal well for their own profit, and can shifted their matters cunningly (as they say:) the holy scripture telleth us, there is none other wisdom, but the fear of God. Then if we have our eye upon God, so as we direct our life according to his will, and put our whole trust in him, to have recourse to him for succour: behold, the same is our true wisdom. And here we see why S. Paul saith, that such as are learned in the Gospel, are perfectly wise. For there they find how to order their whole life without missing or erring. Although then that men be full of subtlety and fine conveyance, and ween themselves to be very wise: yet must we hold us to this that is taught us here, how it is everywhit of it but folly and vanity, so long as the fear of God reigneth not in them. And now let us come to that which is said here. I have cursed the fool notwithstanding that he had taken root, yea and I have cursed his house immediately. When he speaketh of taking root: it is to express, that it seemed well that the prosperity should have continued firm and stable. If Eliphas had said, I have seen the fool advanced aloft to great dignity: he had not expressed so much as he doth. For he sayeth he is planted, because the despisers of God and all perverse & froward folk, hope to have fortune always in their sleeve. And like as a tree that is thoroughly well sattled & deeply rooted in the ground, standeth fast though it be shaken with winds & storms: even so it seemeth that after God hath once advanced the wicked, they shall reign continually, & their triumphs shall never come to an end. But Eliphas saith, that when he saw such a likelihod, he forbore not to curse the wicked out of hand: & he saith out of hand or immediately, meaning that he tarried not till there came a change, as we commonly do, who at the first blush, when we see the despisers of God to be in their chief ruff, and to have the wind at their stern as they term it, do linger the time & are as it were astonished, saying, what will this gear prove to? If we perceive them to be falling into decay: them we change our mind: but so long as we see them flourish, we wot not what to say, we be at our wit's end. Contrariwise Eliphas telleth us, that he was not abashed a whit at the matter, but spoke his mind according to that which God had uttered. For his coming to give judgement & condemnation here, is not of his own head & after his own fancy: but he declareth that according as God showeth us that the wicked shall be confounded in the end, so he grounded himself thereupon, & was not shaken from it by any temptation, but although he had seen the wicked fly so high a pitch, yet he held still at one stay, saying: They must needs come to nought. Now we see in effect what is contained here. And let us apply this lesson to our own use, that we may know how agreeable the same is unto us. True it is that we have not to do with that condemning of other men: for it standeth every man in hand, rather to look unto himself, and that is the thing whereunto every one of us must apply his endeavour. For those that meddle so hastily with the judging of their neighbours, forget themselves, & God will not spare them though they flatter themselves: they must be feign to come before their judge, who will handle them rigorously, because they overslipped themselves so much in their own faults. Let us note then, that our mind must not gad here and there to seek out the evil that is in our neighbours: but every man must enter into himself, & examine his own state and life: and when we find any fault in ourselves, we must condemn it. Furthermore whereas it is said that we must also curse the wicked and the despisers of God: it is not to yield such authority or pre-eminence to us as of ourselves. How is it then? first of all if the wicked sort persecute or trouble us, so as they do us any wrong or annoyance: we imagine that God hath given us over, and that he careth no more for us. And hereupon we be tempted to conceive a grief as though we had lost our time by walking in singleness and uprightness, saying: How now? I look that God should have succoured me at my need: but I have served him, I have put my trust in him, and yet he suffereth me to be tormented to the uttermost, I find no relief: when I pray unto him, he makes as though he were deaf. We see here a very troublesome temptation, when God seemeth too make none accounted of succouring us, at such time as men missintreate us and persecute us. And therefore, to comfort our slues withal, we must practise this lesson in all our troubles and encumbrances: which is, that though the wicked be in their triumph to day, so as they set their foot upon our throat: it is not for that God hath forgotten us, or for that he will not send us remedy of it in the end: but let us wait with patience, and we shall find the issue to be such as God hath promised: that is to wit, that he will regard us with mercy. Now than we see what profit redoundeth unto us by cursing the wicked: that is to wit, we shall perceive how there is nothing but unhappiness in all their estate throughout. But let us proceed yet further. When we see the wicked to have a better time than the good men and the children of God: when we see them crafty and politic: when we see them triumph: and even when they seem to be exempted from the common miseries of this earthly life: I say when we see this: we be vexed, & we wot not what to say, nor what too think: for it seemeth that it were better to give ourselves to lewdness than to good, forsomuch as God setteth no better order in the matters of this world. But to the intent we be not provoked to do amiss, we must take this for a conclusion: that is to wit, that when the despisers of God seem to be as Kings and Princes, so as they take their pleasure and glory in their estate: yet they cease not to be cursed. True it is that this cursedness appeareth not at the first day, for it is secret: But it must have leisure to show itself. And on the otherside, we must behold the thing though it cannot be seen with eye: yea we must behold it by faith: and because God hath spoken it already with his own mouth, we must stick unto that which he sayeth. And it is the self same matter that the seven and thirty Psalm treateth of. For as much as we see things so confounded during this mortal life, as the wicked & froward sort not only have their ease as well as the good, but also it seemeth that God is minded to cocker them and to show them all favour: by reason whereof we may see them perking up and flourishing like the Ceders in mount Libanus, & to be short, all that they desire cometh to effect, and it seemeth that their eyes will stroute out of their heads for fatness, as the three score and thirteenth Psalm sayeth. What is to be done in this case? The world deemeth such folk blessed: and men clap their hands at them on all sides. We must curse them: that is to say, we must be fully resolved with ourselves that all this is nothing, and why so? For God hath told us it is so. Then will he not have our eyes to be bleared with present things: but he will have us assure ourselves by faith, that all this shall turn to the mischief & utter undoing of such as submit not themselves unto him. And as concerning this word Curse, let us mark that it giveth not us scope to wish the mischief or confusion of the party, (I mean through desire of vengeance, as oftentimes we be so carried away by our passions, as there raineth nothing in us but heart-burning and bitterness, or at leastwise a foolish and undiscrete zeal:) But whereas it is said that Eliphas cursed the wicked man's house: it importeth nothing else, but that he hold him to that which the Scripture teacheth and showeth us. And therefore it is not for us to be judges: for it were too great a rashness, if we should take so much pre-eminence upon us as to say, O, that man shall make an evil end, o● such a man shall come to shame. A man must not presume so far: but it belongeth to God only to curse or to bliss. On our part we have no more to do, but to agreed to that which he sayeth, answering, So be it Lord, thou only art the competent judge of all the world. Then doth it behove us to hearken what he telleth us, and to obey his saying without any replying to the contrary, or without any demanding how it should be possible to be done, or how it may be gone in hand with. For if God have once spoken the word, every one of us must hold himself contented with it. Now we see what this word Curse importeth. It remaineth that we gather the whole sum of that which is contained here. For these two temptations which are cast in our way are so common, that every of us feeleth himself to have need to be armed against it: for we shall ever be in danger of miscarrying, unless we take hold of the conclusion that is set down here. Therefore whensoever we be outrageously misintreated by the wicked, and that they have us at any advantage, so as it should seem they would devour us, and that we have no means to put them from us: let us make much of this sentence, and call it to remembrance, that in the end God will not suffer the wicked to ruffle it out continually (for he is well able to redress things amiss) which thing we may be sure of, seeing that he showeth it us in very effect & by experience. Behold here an inestimable comfort for the faithful when they be oppressed and tormented wrongfully: which is, too know that those which so persecute them, are cursed of God. And furthermore let us understand on the contrary part also, that our afflictions are blessed: that is to say, that although the world esteem us as wretches, so as we be a gazing stock, and have our fleeces eaten from our backs, yea and be also troubled and tormented: yet for all this, God ceaseth not to dispose things in such wise, as the evil is too uswarde turned into good, and all this their dealing shall further our welfare. Behold how the children of God aught too cheer up themselves in the mids of their sorrows. And here we see why it is said in the Psalm, that God will cut asunder the cords of the wicked, which draw the plough upon the back of his Church: namely to the intent that good men should not stretch out their hands to do evil, as commonly we think that things shall continued always in that broil, and that there shall never be any better end of them: & thereupon we be tempted to give over ourselves unto evil, and when any man goeth about to do us wrong, it is the next way to set us in a chafe against him. We see then that such as be desirous to walk in the fear of God and in singleness, are in danger too stretch out their hands unto evil, that is to say, to give themselves to the following of the wicked. But God showeth that he will cut asunder the cords of them that torment us so, and that they shall have no more ability to annoy us hereafter. Mark this for a special point. And furthermore when we see that such as scorn God too the full, and are given over to all lewdness, are not restrained of their full scope, but take the benefit of the time, so as Lady Fortune (as they term it) seemeth to laugh upon them: Let us not cease to curse them, that is to say, let us patiently wait what the end of them shall be, and assure our seluer that all their prosperity shall turn too their confusion, to the intent that we should not envy them for it. And finally let us learn too apply all this to our use, as I have said. Therefore if God suffer us to endure much in this world too humble us withal, so as one of us is smitten with sickness, an other with poverty, and every man beareth his own cross: let us not think for all this, that God hath forgotten us, or that our state is the worse. And why so? For like as we curse the wicked in their prosperity, and know it is nothing else but a dream which glideth away by and by: so also on the contrary part, when it shall seem that God hath shaken us off, when the world judgeth the same of us, and when our own flesh and our own nature provoke us to such temptations: Let us assure ourselves that God will turn all to our welfare, and that his afflicting of us is, because we have need to be wound out of this entangling world here, and that in so doing, he doth the duty of a Physician towards us, intending to purge us from all our naughty corruptions, and from all the outrageous lusts of our flesh, which make us too kick against our master like Horses that are overpampered. God then foreseeth all this. Also let us hold it for certain and sure, that we be blessed when the world seeth nothing but curssednesse in us: and that even when (according too the flesh) we can perceive nothing but unhappiness: even than we see by faith, that we cannot light otherwise than upon our feet, because God loveth us, and showeth himself to be our father. We see in effect what we have to bear in mind. But let us be well advised, that we cast not forth such sentence of cursing, but against fools. As for us, we cannot judge who be fools except we have God's spirit to guide us with such discretion as we may not judge at all adventure. I have told you already who be the fools that Eliphas speaketh of: that is to wit, those whom men would take to be the wisest, and which glory of the fineness and suttlenesse of their wits. Yea, but for so much as they fear not the living God, and are so carried away as they look not even to themselves: we see the reason why there is nothing but folly in them. Will ye judge of such men? First of all let us have an eye unto God, and secondly let every of us enter in too himself, and examine himself well. For that is the true wisdom, and therein it consisteth. I say we must first and foremost have an eye unto God: that is too wit, too submit ourselves wholly unto him, to serve him in true humility, to frame ourselves unto his word, to put our whole trust in his grace, to call upon him, and to flee too him for refuge. Thus we see at what point we must begin, if we mind to have a true rule of wisdom. And afterward let us enter into our own selves too understand our own vices and wants, that we may mislike our selves for them, and sigh when we see that we keep not our way forth on to Godward as we aught to do. When we have done so, we may have a good discretion to judge of fools. For although the world clap their hands at the wicked: yet let not us cease too set light by them, yea and to hate them, and to abhor them, as it is said in the fifteenth Psalm. For we must have none in estimation but such as walk in the fear of God. Behold who aught to be honourable, and honoured among us. For as for all these despisers of God which delight in naughtiness: we must esteem them but as dirt and mire, we must accounted their doings but as filth, so as we cannot abide the stench of it. For they live not but to the dishonour of God: and when men make reverence to them, or soothe them up: we must abhor them as dogs, and as filthiness that doth but infect the whole world. Thus we see how we aught to proceed, that we may judge accordingly with God. And therewithal let us also practise the thing that is set down here when Eliphas saith, that he out of hand deemed them accursed whom the world thought to have attained too the full measure of all felicity. Whereby it is meant, that we must not change our opinion, according to the alterations that we see in the world, when we perceive the wicked to be exalted, so as it seemeth to us that all will come to nought, or rather that God executeth not his office any more, and that it is all one to do good or evil, and that it is to no purpose to do well. Therefore let us not be so swift and hasty too judge according to the success of things: but let us consider, that be the world never so troublesome, we must always conclude, that whatsoever God hath once declared unto us, shall be fulfilled. To be short, there is no reason why we should measure God's judgements after our own fancy. But let us harken to that which he saith unto us, and although that at the first dash we perceive not the effect and accomplishment of that which is contained in the holy Scripture: yet let faith work in that behalf, and hold us back, and let not our wits rove here and there, but let us say: Seeing it is so, that this man is a despiser of God, and leadeth a lose life: it can not be but he must come too an evil end. And why so? Not for that we know it already, nor for that the mishap showeth itself, because God hath said it▪ and that must suffice us. Moreover, let us learn to say it as it is contained here. For Eliphas meaneth not that he hard other men report, behold such a man shall be cursed, or he shall be unhappy: but he saith he trusted in God that it should be so. And although he saw things confused in the world: yet notwithstanding, he was fully persuaded that none were blessed but the children of God, and such as honoured him, and leaned altogether too his goodness, yea and that although they were persecuted, and mocked, and rejected, and made a laughingstocke, so as it should seem they were stark dolts because they had not the jollity of this world: yet for all that, they ceased not too be accepted and allowed of at God's hand, notwithstanding that the world deemed the contrary. Behold what we have too remember in this sentence. But if ever any time required too practise this lesson: these days require it. For the world is full of the contempt of of God. Verily a man shall see wiliness enough, and that folks wits are sharp and subtle enough in these days: but a man shall see few or none that regard God, the number of these is very small: nay rather, men walk so rashly and headily, as ye would say there were no religion at all: all the world seeth it. Also we see that iniquity reigneth extremely, even in such wise as the most part of men are become shameless, and are no more ashamed to do evil. We see things thus confused, and yet, which are they whom we esteem to be most in God's favour? Even the worst, and such as are furthest out of square, conditionally that they be subtle and sharp witted too bring their matters well about: for if they be full of wiles, and shifts, then behold they be wise and discrete men. But although the wicked be had in such estimation, and every man make much of them: yet let us hold them accursed, because God is at odds with them, and cannot show them any favour. And herewithal let us curse the evil men, yea and let us do it out of hand. That is too say, let us not tarry till God lift up his hand and work by some manifest means: for that were too do him very small honour, and to make no further accounted of his justice, than we see it in execution. But when the wicked men are in their bravery, and are proud of their good fortune, as they term it: then let us take scorn of them and abhor them, and let us hold them for accursed whatsoever come of it. Specially we aught to mark well that which Eliphas addeth: which is, That the children of them that despise God, shall fall down in the Gate, and shall be set far from salvation, and no man shall secure them. He doth us too understand, that if God accomplish not his judgements here, he can well work them upon the offspring of such as shall seem too have escaped his hand. How is that? There may be some that shall give themselves wholly unto evil, so long as they live, and God shall suffer them too gather goods, and too increase continually, and to heap up riches anew, even till their dying day: and yet notwithstanding for all this they be cursed, and their riches and revenues are cursed as well as they. Not that the curse is perceived in the person of the father, but because it shall show itself in his children. Hereby we be admonished, that God hath divers manners of executing his vengeance, and therefore let us learn too walk in fear and advisedness. Verily at the first sight it may seem strange, why God should punish children for their father's sakes: but yet this doctrine is rife enough in the Scripture. And besides this, it is meant here of such as are like their fathers. For God doth well show himself to be the Saviour of such as are borne and descended of evil ancestors, as we see examples of it in holy Scripture. But yet for all that, it falleth out most commonly, that the issue of the wicked sort is accursed, according also as God avoucheth, that he will pursue his vengeance to the third and fourth generation, upon those that despise him, and lift up themselves against him. And there is a double manner of punishing the wickedness of the fathers upon their children. For sometimes God showeth mercy too the children, and yet notwithstanding cesseth not to chastise the unrighteousness of their fathers in the persons of their children. As for example: we see a father that hath gotten much goods, how be it by wicked bargaining, by subtlety, by craft, and by cruelty: and yet will God have pity upon the child, of such a man. And what will he do? He will rid him quite and clean of all those evil gotten goods, because they would but bring him too confusion: according as it is said, that such kind of riches are as wood, which in the end will kindle the fire of God's wrath. Therefore when our Lord meaneth too save the child of a wicked man that hath lived amiss: he bereaveth him of all his evil gotten goods, as though he should let him blood to save his life, that he might not be wrapped in the mischief and corruption which his father had drawn unto himself. Behold, how God punisheth the wickedness of the fathers upon the children, and yet ceaseth not to be the Saviour of the children, and too show them mercy. Sometimes he passeth further, and because the fathers have been so far out of all square, as they have led a stubborn froward life, god forsaketh their offspring, insomuch that the grace of his holy spirit dwelleth not with them. Now when we be so destitute of Gods guiding, we must needs run into destruction, and needs must the mischief increase more and more. Thus we see that when the children of the ungodly do bear the sins of their fathers, it is not only for that God forsaketh them, and leaveth them up in the state of their own nature: but also for that he giveth Satan full power over them, and letteth him have the bridle, too reign in such houses at his own pleasure. And when the devil hath led away the fathers, and carried them too all naughtiness: their children shall also overshoot themselves into excessive outrage. We see then as now what is meant here, that is too wit, that when the children of wicked men are once destitute of God's grace, and walk after their own inordinate lusts: they must needs come too greater confusion than their Fathers. And thus ye may see why it is said, that they shall be destitute of help, and that they shall fall down at the Gate: that is too wit, because they shall fall, not in a Forest among thieves, but by open justice, For in the Scripture the word Cate signifieth judgement, because mens caces are wont too be debated there, and it was the place where common assemblies were made, and finally it was the seat of justice. And this is it that is meant in the Psalm where it is said, that the children of good men and of such as are blessed of God, shall be maintained in the Gate, and put their enemies to confusion. Likewise on the contrary part it is said in this text that the children of the wicked shall stumble, and be crushed in pieces, yea even by plain justice. Whereby it is the better expressed, how God persecuteth them openly, so as it is apparent to the eye, that it is he which layeth his hand upon them. For he addeth immediately, That no man shall secure them. For when God mindeth too put men so to destruction, he leaveth them destitute of all means of help and secure. In deed some do refer this unto men: but it is to be understood, how it is God that hath bestripped them and left them destitute of all succour, to the intent they should never be holpen up again. But as for our parts, (according to that which I have touched already) we have so much the more cause to cast down our eyes, & to pray God to make us walk aright in his obedience, and that although we perceive not his curse upon us nor upon our children, yet notwithstanding we may take it for a conclusion, that God hath means to us incomprehensible, insomuch that when it shall seem unto us that all things go well, and that we have provided aforehand, not only for our whole life, but also for after our death, that our children also may be in good sureness of welfare, so as it may seem we have set all things in good order, and nothing is amiss: we may consider that all this is nothing, and that as soon as God do but blow upon our determination and devices, he shall turn them all upside down. When we know this, let us not abuse his patience: and if he spare us for a time, let it not make us to oversleepe ourselves and to sooth ourselves in our vices: but let it learn us to return unto him in due season, and to prevent this vengeance wherewith he menaceth all despisers in this place. But herewithal let us mark, that oftentimes the good men and their children may happen to be persecuted unjustly. Nevertheless the holy Ghost presupposeth that which is true, and which we also may stick unto as most certain and infallible: which is, that in scourging and troubling of us, God hath a respect to provide for us by it in the end: and when he hath sufficiently tried us, and humbled us, he will turn the evil to our benefit and to our welfare, as I have said. But contrariwise, whereas it is said that the race of the wicked shall stumble and be set far from help: it is to express that when God intendeth to punish the wicked, he proceedeth with it in such sort, as men may perceive he doth it not to tame them, that they might return unto him, nor to mortify their fleshly affections, nor finally to cure them like a physician: but to confound them and to bring them to utter destruction. Behold what the holy ghost presupposeth. Also let us learn to discern the chastisements that God useth towards his children too their benefit, from the punishments which he sendeth upon the wicked, not to amend them, but to show himself a judge against them. It followeth, That the goods of such men shall be devoured by the hungry, yea even too the picking out of their corn from among the thorns: so as not only their fields shall be reaped by their enemies, who shall devour all their substance: but also men shall scrape altogether that is between the hedges, so as if there be any thing hidden, (and it be but a two or three ears of corn among the bushes,) it shall be gleaned up. Hereby Eliphas meaneth, that God's judgements upon the wicked, are not like unto the corrections which he sendeth too his children: but that he showeth how he hath utterly cast them off, and that he pitieth them not any more, and that he will not have them feel any more of his fatherly goodness, because he acknowledgeth them not for his. Lo what the effect is of that which is spoken here. And hereupon we have now too call too mind what I have declared afore: that is too wit, that if we be troubled, vexed and tormented by the wicked: we must patiently abide God's leisure till he put too his hand too secure us. And although we perceive not Gods judgements at the first push: yet notwithstanding let us assure ourselves, that he will execute them in due time and place. Also when we see the execution of them, let the same make us too stand in awe: and sith we see his vengeance is so horrible, let us bridle ourselves, and beware we tempt not God, as Saint Paul also exhorteth us. Let no man abuse you (sayeth he) with vain words. For by reason of such things, the vengeance of God is wont too come upon the unbelievers and stubborn persons. Therefore when God doth so show us his judgements, let us quake at them, and let us stand in fear and awe of him, submitting ourselves wholly to that which he sayeth and uttereth. And this is it that he addeth (howbeit that it cannot be expounded at this present) namely, that it becometh us too yield ourselves in such wise too Gods will, as we may answer So be it too all that ever he sayeth unto us, assuring ourselves that things fall not out by chance in this world: nor that it is long of the earth, air, or heaven that men are afflicted: but that men bear their bane in themselves. Then let us acknowledge it, and when there happen any afflictions in the world, let us be sure it is the hand of God, which lighteth upon us for our sins, and that all the mischief cometh of ourselves, and that we have the very wellspring and groundwork thereof within us. Let us (I say) acknowledge this, to the end we may mislike of our selves in our vices, and thereupon pray God to draw us to himself, and to make his graces which he hath put into us, available to our salvation, that being maintained by his power which he hath openly showed towards us in the name of our Lord jesus Christ, we may be able to prospero through his blessing.  
And let us cast ourselves down before the presence of our good God, with acknowledgement of our faults, praying him to make us feel them in such wise, as we may return to him in true repentance, and suffer ourselves to be governed henceforth by his hand, yea after such manner, as his holy name may be glorified by us in all our whole life. And so let us all say, Almighty God and heavenly father. etc.   

The nintenth Sermon, which is the third upon the fift Chapter.  
This Sermon containeth yet still the exposition of the sixth and seventh verses, and then as followeth.  
8 But I will reason with God and turn my talk unto God.  
9 It is he that doth great works, yea even unsearchable works, and which doth wonderful deeds without end.  
10 Which giveth rain upon the earth, which maketh the waters to gush down the streets:  
I Begun heertosore to tell what is meant by this saying, That trouble cometh not out of the earth, nor misery out of the dust, but that man is borne to labour. For when we be troubled with any inconvenience, we gaze about us here and there, and search all corners of our wits, to find the cause of it out of ourselves, and yet of all the while we perceive not that God scourgeth us for our sins, and that the fountain of all the adversities & mishaps that we endure here below, must be sought for in our own life. Then are we warned by this sentence, that when we hear speaking of the miseries of man's life, and that each one of us also feeleth his part and portion thereof: our wits must not wander abroad, nor fetch long windlasses atoneside or atother: but every man must enter into himself too search out his own sins, and so shall we found, that it is no marvel though we be beset round about with so many necessities, and our life subject to this so wretched state. Why so? For like as wood carrieth that nature and property in it, that he receiveth fire and kindleth easily: so also standeth the case with us. For we have sin, which is as it were the wood and matter of all afflictions: whereupon cometh the wrath of God, & so must we needs be consumed. The sparkles therefore do fly aloft (saith Eliphas) and yet if there were not a secret operation in the steel when it is stricken upon the stith, it is certain that no sparks would pass out. Even so it behoveth us to understand, that the fire of all our miseries is enclosed in ourselves. And we shall have profited greatly if we bear away this lesson, For although every one of us confess, that God scourgeth us justly: yet do we not enter into this foresaid consideration, but rather labour to shun it as much as we can. Whensoever a man hath any adversity, God knocketh at his door, and provoketh him to think upon his sins. But the man makes none accounted of it, yea rather (which worse is) he sleepeth sound in his adversity, and fathereth it either upon this thing or upon that, and he will found some casual chance or other, which he goeth to seek a great way off, and never entereth into the examination of his own life. Therefore whereas we be subject to so many miseries and wants: let us learn to take the whole burden and blame of it upon ourselves, and not charge either heaven or earth with it. As for example, when we see the weather distempered, so as there cometh frost, or thunder, or hail: let us assure ourselves, it is not the air that is so disposed of itself: or if there come a drought, it is not the heaven that is so hardened of it own nature: or if the earth be barren, it proceedeth not of it own kind, but we ourselves are the cause of all. And therefore when it is said that we be borne unto it, Eliphas presupposeth, that forasmuch as we be borne to evil, and are wholly inclined to overmany vices: it is meet that we should be handled thereafter, and that God should answer us according as we come unto him. But verily we bring all corruption with us out of our mother's womb, so as we be naturally given to naughtiness and sin: and therefore must our state be suitable thereunto: that is to say forasmuch as god findeth us to be such he must also sand us that which he knoweth to be convenient, just and rightful for us. And so Eliphas meaneth not that God created us of purpose to deal so hardly with us: but he taketh man in his corrupt nature ever since he was turned away from God, & saith it is requisite that his estate should be such as it is, because we be not able to conceive how God spreadeth out his goodness upon us, and entreateth us gently, as if we were obedient unto him in all points. But forasmuch as men do never humble themselves except they be constrained thereto by force, but endeavour to strive against god: Eliphas addeth here another sentence, that is to wit, that he turneth himself unto God, and purposeth to reason with him, as if he should say: Men cannot abide to receive this doctrine, namely that it should be told them that they be well worthy to be scourged, and therefore that they must not strive against it, but take all in good worth, & not blame the other creatures for the miseries that they endure, but rather acknowledge themselves to be the cause thereof. Men then cannot stoop to conceive that this is true, except they be made to stoop, by showing them what the majesty of God is. And therefore until we have our sins laid afore us, and be made to perceive how it is God with whom we have too deal: there is not that man which will not hold himself aloof, or that hath not his answers ready at his tongue's end, or that setteth not some colour upon his misdoings. And though we be not altogether rebellious. yet notwithstanding there will be such a carelessness in us, that whatsoever men sayto us, it is all one, and we are neither grieved nor moved at all our vices. What must we do the? We shall never learn true humility, until we be made to understand, that it is god to whom we must answer, that we be cited to appear at his throne to feel him our judged, and moreover also that we cannot escape his hand, but that all our life must be known and examined there. When we be brought to this point that we must be feign to look unto God: we begin after a sort to rouse up ourselves, so as we be no more so careless & drowsy as we were: there is no more of this loftiness and fond overweening, to sooth and flatter ourselves withal: we come to have some feeling and perceiving of our miseries: but above all, when God's Majesty is set before our eyes, it is too make us feel how dreadful it is: and when his greatness is set afore us, it maketh us too tremble yet the more. We see it is no sporting matter, here is no sleeping for us, nor no bearing of our selves in hand with this or that. Wherefore? for there is no more room for flatteries, when God, who is a consuming fire, appeareth, and maketh us to come near unto him, so as we perceive how it is he that maketh the mountains to melt, and is able to make clean riddance of all things. Therefore when we know this greatness of God, needs must we sink under it, and forget all pride. Thus much concerning the intent of Eliphas. But now must we consider this doctrine, to apply it to ourselves. First of all, as often as we feel not ourselves sufficiently wakened to condemn ourselves in our sins: let us use the order that is set down to us here: which is, to have an eye unto God. How is that? We may see some man that is sufficiently convinced of his sins, who notwithstanding goeth on still, and followeth his own swinge: and if he be reproved, or else otherwise feel remorse in his own conscience, he passeth it over, and taketh no great grief for it, and why so? Because he hath not his eye upon God. Thus ye see what maketh us to continued in our sins: ye see what is the cause why we be not cast down with true humility: namely because we perceive not that God is our judge, and that it is he with whom we have to do. Then is there none other remedy than that which I have spoken of: that is to wit, that first of all we be as it were wakened out of our sins, for otherwise we will never think of them to be sorry for them. But for as much as it may fall out, that the devil shall as it were so bewitch us, that when we be constrained to perceive that all goeth not well with us, we shall become as amazed at it: we must come too the second point, to say: Alas poor creature, art thou able to scape the vengeance of thy God? When all the world hath magnified thee, yet shalt thou not miss to be condemned for the same. So it is that all creatures perceive thy shame, thou must be brought to shame before the little babes, and even unto the beasts: thou canst not shifted thy hands of it. And what shall become of thee, when thou must be feign to come before the heavenly judge? Thinkest thou that he hath not a dreadful judgement of damnation against thee, seeing that thou continuest so in naughtiness? Thus see we the mean to waken ourselves when our sins displease us not enough, and when we feel not so lively and earnest a soriness for them as were requisite. Thus we see that we must reason with God and not with men. For we imagine ourselves to have the better end of the staff so long as we abide here below, and we travel always to that end, according as our flesh and our nature is over much given that way. For if a man be rebuked, he bestyrres him at him that spoke to him, and saith, Hast thou to do with that? If thou look well upon thyself, thou shalt find more to be blamed at home: thou art too hasty upon me: thou seemest as though thou wouldst quarrel with me, it seemeth that thou wouldst deface me. Behold how we snap at men if they rebuke us: Yea and we will do as much to God, specially if there be no man to accuse us: for than we will not stick to seek still for such a startinghole. As how? When a man considereth himself, he perceiveth well that if God punish him, he dealeth rightly with him: but then will he start out too the examining of his neighbours, [and he will say in himself,] is not such a one worse than I? or at lest wise as bad as I? And hath not such a one deserved as great punishment as I? Thus we see how we labour always too justify our own case by fleeing from God. And therefore it behoveth us to mark well this lesson, that we must not reason with men, that is to say, we must not stay there: for we shall gain nothing by doing so: but we must rather call home our wits, and advisedly say: Alas I see well that my God scourgeth me, and therefore it behoveth me to be heedful to consider his hand, and thereupon to prepare myself to humility, as I havesayde already. Furthermore whereas I said, that we shall be the better touched by thinking upon God: my meaning is, that we must know God to be such a one as he is. For so long as men bear themselves in hand with this or that, they disguise God by their false imaginations, bending him as it were some reed, and dallying with him as with a little babe. Yea (which worse is) there is greater liberty used with God, than with a little babe. And where of proceedeth that outrage, but of that we consider not his greatness? Therefore we must not so surmise of God, as to presume to disguise him, and to make him such a one as our fancy and lust can away with: but we must know him to be such a one as he showeth himself to be [by his word,] and we must also conceive him after such a sort as he uttereth himself by his works. When we have well bethought us of this: it is certain that our prattling will be well stinted: we will be no more so pert and so rash as to come and plead against him, or to bear ourselves in hand that he tormenteth us without cause, and that we have not deserved it. Such manner self flatterings must be thrust down, all hypocrisy must be done away, and we must be abashed and dismayed at the said greatness of the majesty which we shall have conceived in our God. Thus then we see a second point which is well worthy to be noted: which is, that we aught to know God truly and not feignedly. And here we see why Saint Paul sayeth, that men vanished away in their own imagination: namely because they transformed God. For inasmuch as they rob god of his glory, God also did put them to shame, so as he gave them up into a lewd mind, by reason whereof, they gave themselves over to all villainy and shameful doings, and cast themselves into such dishonesty, as a man might be ashamed of their filthiness. And why so? For (saith he) they glorified not God, but did wrongfully as it were deface his majesty, when they turned so his truth into a lie, and transformed him in that wise. seeing then that this malady is overcommon, and every man hath experience of it in himself: therefore it standeth us the more on hand, to mark well this doctrine here: that is to wit, that when we think of God, it must be done with all reverence to know him as he is, and not as we falsely surmise him too be. True it is that God showeth himself too us by his word: but yet nevertheless we are unexcusable, if we consider him not in his works also, inasmuch as he hath not left himself without witness there, as saith S. Paul in the xiv. of the Acts, where he speaketh of the order of nature, which is as it were a glass for us to behold god in. S. Paul saith then expressly, that when God maketh the Sun to shine, when he sendeth rain, when he sendeth diversity of seasons, when he maketh the earth to yield fruit: herein he leaveth not himself without good record, but it is all one as if he should plead his own case and say: Whereas men have not known my glory and majesty, nor perceived that I have all things in my hand to govern the things that I have created: there is no reason why they should allege ignorance: for by the very order of nature, they might have perceived how there is one creator which disposeth all. So then, let us but open our eyes, and we shall have proofs enough to show us what the greatness of God is, to the end we may learn to honour him as he deserveth. Thus we see what Eliphas doth here. And it is a lesson that will turn greatly to our profit, if we can practise it thoroughly. To be short then, let us bear in mind, that as often as there is any communication concerning God: it is not moved unto us too think, we have but only the word: but let us mark that which is properly belonging unto God, and which cannot be separated from his being, to the end we may magnify him as he is worthy. Were this once well settled in us, we should no more be so much given to superstition as we be, neither should we be so worldly as we be. There are two vices that reign and have always reigned in the world: the one is Contempt of God, that men care not at all for him, but trample him under their feet, as much as in them lieth. True it is, that they be not able to impeach his majesty: Nevertheless there is such a devilish pride to be seen in men, that in stead of worshipping God, and of submitting themselves unto him, they could find in their heart to throw him under foot, and too triumph over him, and not suffer him to have any kind of authority over them. Thus see we a malady that is over great & outrageous, and yet hath it been in all times: that is too say, that men are so overheathenish, as they know not the reverence, which they own unto God. The othervice is superstition: which is, that under the shadow of devotion, men gad here and there, too seek after foolish inventions. And whereof cometh this mischief? Even because God is not known rightly with that which is properly belonging unto him: for were it well understood what his mightiness, justice, & goodness are: it is certain that men would not be carried so away. For men forge to themselves undergoddes: that is too say, they forge Idols in their own heads: and assign offices too them, as though they would deal out the virtues that pertain unto God, and are in him alone, or as though they would put him too the spoil, and every one have his share and booty of him. Now ye see why I said, that we must be so much the more diligent to know God aright: namely to the end he be not rob of his honour, and that no man bereave him of that which is his own, and which resteth only in him. And how may they do that? I have already briefly told you, how they need no more but only too open their eyes: for God uttereth himself after such a sort in the order of Nature, as we are utterly unexcusable, if we yield him not that which is his. And this is that which Eliphas showeth here. For he beginneth to say, That Gods works are great and unable too be searched out, and that he doth wonderful deeds without number. Here Eliphas taketh a general sentence, and afterward specisyeth that thing by particular examples, which he had spoken in a sum. This therefore is as a preface as if he should in one word foreshow what he meant to say in this wise: God doth exceeding great and incomprehensible things, his doings are wonderful and without end. When we understand that God's works are exceeding great and incomprehensible: shall we not be forced to lift up our minds, and to perceive that we must not disguise him, nor surmise any thing of him after our natural reason, but that we must mount up higher? It is certain that we be led thereunto whether we will or no. Thus then we see, what Eliphassis meaning is. When men look unto Godward, they be not touched with such a fear, nor with such an humility as were requisite. What is the reason? It is because they think not on his works. If Gods works come in discourse, every man thinks himself a competent judge too speak his verdict upon them: yea and we will be bold enough (or rather overbolde) too control them. For if God work not after our fashion, we will be full of grudging, and we will say, wherefore did he not this, and why went such a matter so? What is the cause of such overboldness, that men are so saucy with God, as to hold plea against him, and specially as to make themselves his judges? It is because they have not considered how great and incomprehensible his works are. But if the works of God be incomprehensible: have we a measure that is great enough to declare what is in them? What is our wit? When we have stretched it out to the uttermost length and breadth that may be: is it able too comprehend the hundredth part of Gods works, and of his determination which is so high as all of it is hidden from us? We must go out of ourselves, if we mind but only to taste the wonderful and infinite wisdom that appeareth in God's works. Now if we must mount above all our own wits, too get but a little taste of them: what shall become of us when we will incloze all, and when we will know all that is in them too the uttermost? I pray you, can we attain thereunto? We see then how men are worse than mad when they be so presumptuous as too desire to determine of God's works which are imcomprehensible. For true it is that we cannot gauge the bottom of God's works, too comprehend the reason of them: but yet God keepeth a good way too give us such a knowledge of them, as he knoweth too be for our behoof. And so we note, that God's works are incomprehensible in themselves: that is to say, that if we will search out all that ever is in them by parcelmeale, we shall never be able to attain to the depth of them. Therefore we must be as it were whelmed under the said greatness, assuring ourselves that if we take upon us too be judges of God's works, we shall found wherewith to stop our eyes, because we cannot attain to the secrets that are in them. Furthermore when we shall have proceeded in such humility, knowing that we be not competent judges too know the thing that is too high and to deep for us: let us pray God too give us the spirit of wisdom, that we may judge aright of his works: and then will he grant us the grace too perceive so much as is for our behoof. Not that we may discover and decipher all that is in them, so as nothing should be unknown to us, and all should fall out after our imagination: Not, God will hold us short of that, so as we shall not know but in part: but in the mean season, the said knowledge must suffice us, for as much as nothing shall be hidden from us, that is good and convenient too our welfare. And therefore let us content ourselves herewith. For otherwise what an unthankfulness is it for us too be desirous too enter so into God's secrets, as to read therein, and that we would not have any thing too escape us, but are so fond and curious as to have a desire to make him subject to our fond brain. Thus we see the two points that we have too mark here. But if there be infinite wisdom in those works of God which are the smallest and basest: what is there in the greatest sort, and in such as surmount all our capacity? Specially when the case concerneth our redemption, and when it concerneth Gods sealing up of the record of our adoption in us by his holy Spirit: it is a matter that surmounteth the common order of nature. Chief when it is said that he hath chosen us, before the world was made, and that he hath chosen us, not all in general, but so many as he thought good, and that he hath forsaken the rest: do● we not see secrets that are too high for us? What is to be done then? Let us assure ourselves we be too-too unexcusable, if in this behalf we walk not with fear and wareness, considering that these are things incomprehensible: and if we think to attain so high, our desire to sty up after that manner above the skies, having no wings, will make us break our necks. Moreover, when we have given the glory unto God, and confessed not only with mouth, but also in very deed, that his works are incomprehensible, and as a bottomless pit to swallow up all our understanding: let us not cease to pray him too make us perceyuc them, so far forth as he knoweth them meet for our capacity: and therewithal let us also search that which is showed us in the holy Scripture. For God will not have us negligent: it is not for us to say with the Papists, O we must not be inquisitive of God's secrets. For why then was the holy Scripture given us? God's will is, that every man should seek after him: but yet therewithal, his will is also, that men should hold the way which he showeth them: that is to wit, that they should with all humility, follow that which is contained in the holy scripture. Now when we have learned that which God teacheth us in his school, let us hold us to it: and if there come any toy in our head to the contrary: so as our hearts be tickled to seek for more than is meet for us to know: let us beware that we have the wisdom & modesty to say: Poor creature, is it meet that thou shouldest presume to have a larger instruction, than that which God gives thee in the holy scripture? So then let us weigh well this saying, to the end we may hold ourselves in such sobriety, as we judge not rashly of God's works. For by and by it is said, That God is he which doth wonderful deeds without end. Whereas God's wor● are called wondered, or secret (for so the word importeth:) it is to bring us to the reverencing of them. For God's meaning is not, that our knowing of such greatness in his works, should be to astonish us, and to drive us further off from him: but contrariwise to draw us to such a reverence, as we should honour him, saying: Lord how mighty art thou? Lord how great is thy power, thy goodness, thy justice, and thy wisdom? Undoubtedly David knew well the infinite greatness of gods works: and yet notwithstanding he ceaseth not to say, Lord thy works are full of wisdom and righteousness. He knew well what we have to consider of God's works: and yet he honoured them nevertheless. Let us learn then too conceive such a greatness of God's works, as might make us dull, like brute beasts, so as we should not know where to become, nor take any instruction of good learning by them: but so too conceive of it, as the same may serve to repress us, that our wits be not overwandring, and that we play not horses that are broken lose, and so take liberty (as I have told you) to say, I will know how this and this cometh to pass. Not so: but let us be modest. For our true wisdom is to be ignorant in the things that God will have hidden from us. Thus we see how we must prepare ourselves to lowliness & modesty. And furthermore let us understand there withal that we must reverence the works of God. And how? To comprehend the infinite wisdom, righteousness, and power that is contained in them, according to our small capacity, assuring ourselves that God doth not any thing without reason, not not although the same be not known unto us at the first dash. For God doth not always utter a present reason in his works, so as men may perceive them: and again, the said wisdom is so deep, as it is named a bottomless pit. Therefore let us learn to reverence gods works, although we perceive not evermore the cause why he worketh so. We see well then in what wise Gods works are wonderful. And he saith expressly, that they have none end. Whereby men are yet better humbled. For it we chance to come to the full understanding of some one thing: O it seemeth to us that nothing can go beyond us: we be so cunning, that all questions which can be propounded unto us shall be assoiled out of hand. But put the case we be able to judge of God's works, as of two or of three, or of a hundred: What is that? It is right naught. And why so? For they are without number. But (as I have said already) the least of God's works is enough to overwhelm us: and what then shall become of us, when we come to the said bottomless depth whereof there is none end? Lo how it behoveth us to weigh well that which is spoken here generally in way of preface, to make us to enter into better consideration of all God's works than we are wont to do, that we may yield the honour unto his Majesty which is due to him. But (as I have touched heretofore) after that Eliphas hath spoken so in general, he speaketh particularly also, saying: That God giveth rain upon the earth, and maketh the waters to gush down the streets. This seemeth to be nothing to the purpose. For the matter in hand, is only that men may perceive themselves to be rightly punished, and that if God handle them after his own will, they must not stand pleading against him, for they shall gain nothing by so doing, but must of necessity be overcome. And why then is mention made here of the rain? This should seem to be a bymatter. But we must mark, that when we be put in mind of the common order which God keepeth in governiug his creatures: it is to the end that we should apply it all wholly to our own use. For when we have run up and down, & traversed from one side to another, we must enter into our selves, we must waken up our wits, and we must apply all this doctrine too such use as I have spoken of, which is, that we may honour God as he deserveth. Thus ye see why here is mention made of the rain. And no doubt, but that under one particular, Eliphas comprehendeth them all, as if he should say: We not only see that God hath created all things, and that there is such workmanship in the skies & in the earth, as all they that think upon it must needs be astonished at it: but also we see how he guideth and disposeth all things, giveth rain and wind, and sendeth the contrary also when he listeth. And thus much concerning this saying of Eliphas. Furthermore let us mark, how it is not enough to yield unto God this honour and sovereignty too dispose of all his creatures [at his own pleasure] but we must also consider the end wherefore▪ Which is, that we should learn thereby to submit ourselves unto him, & to acknowledge him for our father & master. See whereat the holy Scripture amed: but we fail thereof in two points. For first and foremost we regard not God: whether he rain, or whether he make fair weather. we shut our eyes. True it is that we be glad if rain come when it may serve our turn: but in the mean while we pass not to know how it is of Gods sending: our minds are so tied to the earth, as they cannot mount up thither. Also when we have fair weather, so as we see the sun, and are glad of his shining: yet notwithstanding we consider not how it is god that hath kindled such a Cresset to give us light. Thus have we no regard at all of God, which is a very great and over beastly vice. But let us put the case that God come into our thought: yet is not that all. For there are many that should say, God be praised for this fair weather, but in the mean while they forget all this, they never remember to say, It is God that giveth us this fair weather to show himself a father towards us. Therefore it becometh us to be like minded unto him, and behave ourselves as his true children, and therewithal to bethink ourselves thus: behold how all Gods creatures obey him, & yet what obedience hath he at our hand? Undoubtedly when we behold the order of nature: it must lead us to a certain fear of god, & to the present tasting of his goodness, to the end we may be given up unto him, & wholly dedicated to his obedience. Lo in what manner we must practise the said lesson which Eliphas showeth us here: that is to wit, when God sendeth rain, and maketh the water too run gushing through the streets. We see also after what manner the holy scripture speaketh thereof. And I have told you already, how it is good wisdom to know to what end & intent the holy▪ ghost setteth down these things unto us: which is, that thereby we may learn to fear & to honour our God, & to know what manner of authority it is that we grant unto him, and what manner of sovereignty he hath over us: & thereupon come to the justice also, too humble ourselves under the same. True it is that Eliphas misbehaveth himself in applying this thing too the person of job: nevertheless (as I have said heretofore) the doctrine is good, & of the holy ghost, & we must not receive it as the doctrine of a mortal man, but we must say that the spirit of god spoke in him: & therefore no more remaineth for us to do, but to have the said wisdom and discretion of knowing how to profit ourselves in time and place, and by that which is showed us here. Then let us not be like Eliphas, who wresteth all things to the person of job. But when we have received this general doctrine, and confessed the same to be true: let every one of us arm himself with it accordingly. Now than we see in effect what is showed us here: that is to wit, that all the inconveniences whereunto our life is subject, must be fathered upon our sins, and that we must not blame neither heaven nor earth, nor any other creatures if we prospero not as we would wish: but every one of us must condemn himself, and consider how we have the wood within us, which is the fuel that kindleth the fire of God's wrath: and that forsomuch as we be given to evil, even from our birth, we must not marvel though we be subject to so many miseries and necessities. So then, if we be troubled in divers manners, let us not blame God for it, but let us have an eye to the wellspring: that is to wit, that our sins are the cause of all the inconveniences which we endure in this world. Let us take heed therefore that we pled not any more against him as we have been wont to do: but rather let us yield ourselves guilty, and let us know that he is righteous in punishing us, to the intent we may learn to fear and honour him in all humbleness as becometh us. Thus ye see what we have to remember upon this text, waiting till the residue may be laid forth more fully.  
Now let us cast ourselves down in the presence of our good God, with acknowledgement of our offences, beseeching him too make us know them better than we have done: and above all things to hold us in such awe under his Majesty, as we may be touched too the quick, and be no more so dull as we have been heretofore: but may know after what manner we aught too judge of all his works, and therewithal have an eye too that which is in them, according as he showeth it unto us by his word, too the intent that we humbling ourselves under the greatness of his Majesty, may desire nothing but too glorify his name in all points, not only with our mouth, but also in very deed: and show that he is well worthy too reign over us, and that all things both great and small aught to humble themselves unto him and to honour him. That it may please him too grant this grace, not only to us, but also to all people and Nations of the earth. etc.   

The twentieth Sermon, which is the fourth upon the fifth Chapter.  
11 It is in him too exalt the despised, and [to bring] them to safety which are vexed at the heart.  
12 He disappointeth the thoughts of the wicked, in such wise as their hands do not the thing that they enterprise.  
13 He overtaketh the wise in their own wilynesse, and disappointeth the determination of the crafty.  
14 So as at noontide they walk in darkness, and grope about them in the▪ road day light as in the night.  
15 He plucketh away the oppressed from the sword, from the mouth, and from the hand of them that are too strong.  
16 So is there hope for hereafter for the oppressed, and the mouth of wickedness shall be stopped out.  
WHere as it is said here, that God exalteth such as are despised: it is a sentence well worthy to be borne in mind. For hereby we be warned too repair unto him when we see ourselves so oppressed by the proud, as it seemeth that we shall be utterly overwhelmed: specially forasmuch as it is, said that God plucketh him back too safety, which is vexed at the heart. If we be so tormented with adversities, as we be in extreme anguish: let us learn to call upon our God, sith he challengeth it as his office to save those that are in such distress as they are able too endure no more. True it is that God can give his servants such prosperity, as they shall never be disquieted: but he hath rightful reason to move him not to do it. For we see the pride that is in man's nature, and although it appear not fully, yet is the seed of it hidden there. God therefore must remedy it: and the mean thereof is to tame us by affliction. Surely we shall see divers that will suffer many adversities, and yet for all that be never the more humbled. For like as a resty jade will suffer himself to be beaten, and his belly to be ript, rather than he will obey: so is it with them that are stubborn too the uttermost. But when it pleaseth God too tame men, he maketh the afflictions to be of force which he sendeth too them, so as they serve for medicines too purge them of the said pride and presumptuousness, whereout of they could not otherwise draw themselves. We see then how it is not without cause that God doth so exercise his children, as even too suffer them too be despised too the worldward, and too be scorned, and too be quite and clean without authority or credit, and (to be short) too seem too be utterly forsaken of him. Why then doth he so? Because they have need to be in such aschole. Wherefore sendeth he them so many adversities, that they are fain to sigh and groan, and wot not on which side too turn them? It is too make them too call upon him, and too flee unto him for refuge. We see then how that by these afflictions we be taught, first to know ourselves, that we presume not any thing of ourselves, nor be puffed up with pride and stateliness: and secondly not too take too much pleasure in our own lusts, but rather too forsake all worldly things, and finally to call upon God, which is the principallest point of all. For as long as men be at their ease, although they dare not say, that they can go beyond God: yet by their doings they show themselves so sotted, as they have no mind too call upon God, nor to commend themselves unto him. Ye see then why God suffereth his servants to be afflicted in such wise, yea even as to be pinched with anguish of heart, that they wot not where to become any more. Therefore let us bear this doctrine well in mind, considering ●hat it is so much for our profit: and furthermore above all, let us advise ourselves too practise it at our need. Whensoever we shall be oppressed by men, and when it shall seem that we must needs perish: seeing it is declared here how it is God's office to lift up them that are so oppressed, and to recomfort them that are so in sorrow: let us not doubt but he will perform his promise: for he hath not forgotten his nature: we shall certainly find that he will show himself to be the same which he was at the beginning. And here we see also wherefore he abaceth such as are advanced too some dignity or honour. When some man beholdeth such backtumbling, he thinks it to be but the wheel of fortune: the wicked sort grudge that God should play so with men as with a ball: but this happeneth by reason of the unthankfulness of such as are in high estate. For they forget from whence their welfare cometh, and thereupon they be so sotted with their greatness, that they wax stout against God, and divers ways fall too outrage, and therefore God is fain too abate such manner of pride. And so we see the cause that maketh God too pull down those whom he had exalted afore: namely (I say) because they can not keep themselves within the bounds of modesty, nor give the glory unto God, nor know what they are of themselves, and contrariwise the honour that God hath done unto them, but forget themselves, and advance themselves without measure. And therefore God is fain to show them how ●bey be nothing, and that they do but beguile themselves by their pride. And therefore let them that are advanced too high estate, beware that they walk in the fear of God, and in carefulness. Moreover, such as are base and despised, have enough wherewith too comfort themselves (as I have said) in that they have this promise, that it belongeth too God too give help to such as are in distress. Lo what we have to mark. And although this be not done always apparently to the eye: yet notwithstanding such as are sorrowful at the heart aright, (that is to say, which are so cast down as they flee unto God, and seek no relief but at his hand) shall feel the operation of his doctrine, And certess all of us in general do find by experience, that God lifteth up them that are despised: for what are we by nature? In what plight doth God find us when he adopteth us to be his children: are we not plunged in all filthiness and infection? And not only so: but also he is fain to draw us out of the gulf of Hell. By reason whereof it may well be said, that doubtless of nature we be cursed caitiffs, we bring nothing with us but the image of death, there is nothing in us but sin. and specially (as it is said in Ezechiell) we be like a child that is newly come out of the womb of his mother, yea even of a mother that is full of corruption, insomuch as besides the other miseries wherein he is wrapped, he hath also all manner of filthiness, gore blood, and all manner of uncleanness, as the Prophet speaketh there. We see then what our state is till God have made us clean. And so seeing that every one of us already knoweth in himself, and in his own behalf, how God hath exalted us, calling us to the hope of the kingdom of heaven and of eternal life, yea and that he hath plucked us even out of the bottomless pit of death, and cleansed us from our so stinking filthiness: have we not 'cause too hope for the like hereafter? And therefore above all things, when we be in such distress, as we can bear no more: let us then put up our suit unto him, that it may please him too secure us, and too have pity of us. We see then how God regardeth such as be as it were the offcasts of the world, too the end too secure them. For it followeth immediately, that he breaketh the determinations of the wicked, too the end that their hands should not accomplish any of their enterprises. We see here yet one comfort more, which it behoveth us to mark well, that we may be patient in this world, notwithstanding that our enemies assail us on all sides. True it is that God spareth us sometimes, and that he showeth not open war against us, and that the wicked have not alwayrs the power too persecute us, but are otherwise letted, or else God doth after a sort bridle their rage, in so much that we have not always open war with them. But yet it is impossible that God's children should live in this world, and not be in many perils continually. And why so? for they must walk in simplicity. True it is that they aught to be wise, and our Lord hath given them so much wisdom as is requisitc for them. But how so ever the world go, they must not maintain themselves by craft and wiliness, nor by wicked practises. Although they be among wolves, yet must they be as Lambs and sheep: and although they be among Foxes, yet must they continued as Doves, and they must keep still the same simplicity which God commandeth them. We see how the world is fraught with naughtiness: in so much that if ye find a right honest man, it is (as they say) a very fine seed and rare [too be met withal.] Now then, if God should not work too disappoint the purposes of the wicked, what should become of us? should we not perish an hundredth times adaye? So then we see here a text whereof we must make our own profit: which is, that God watcheth from out of Heaven, too disappoint the enterprises and practises which the wicked sort do contrive against us. For first and foremost it will be a temptation to us when we see ourselves watched and waited upon, and nothing else sought but too catch us at advantage, and too wind about us: I say, it will be a tempting of us too do the like, [and to say in ourselves] I have too do with a subtle Fox, and therefore I must be feign to keep good watch. And how? that is to wit, against him that is wily and double wily, as they say in the proverb. Behold how we be given to decline unto evil, and to make two Devils for one (as the proverb sayeth) when we be so assailed by the naughtiness of men. But there is no way too hold us in obedience unto God, and too make us too walk on in simplicity and soundness, but by acknowledging GOD too be our buckler, and that he will provide well enough for all mischiefs that are prepared against us. True it is that we aught to defend ourselves: yea verily so far forth as God giveth leave: that is to wit, so we step not aside from the uprightness which he commandeth, and that how so ever the case standeth, we use not any guile, nor practise any thing that is unlawful for us to do. When we proceed after this manner: let us assure ourselves that God will well enough find means, to dispatch all the enterprises of such as think to catch us as it were in a pitfall by their craftiness. God then will provide in such wise, as he knoweth to be profitable for us. And furthemore there is nothing spoken here, which we find not daily by experience. For if the children of God be at any time deceived: they know that if God hold them not under his protection, to save them from the snares and gins of such as seek nothing but to wind about them, they should be overtaken at every blow, not only in some small things, but also in all their whole life: we see this well enough. So then, seeing we have such a proof of this doctrine, we aught to be the better confirmed thereby. As how? When any man hath an eye to himself: we have skill enough to say, that there is nothing but naughtiness in the world, so as a man can not tell whom he may trust. On which side so ever a man turneth himself, he is in danger to be deceived: we be come to such a confusion, as there is no faith nor trustiness, nother in kinsfolk, nor in friends. Well then, sith that every man maketh such complaint, if we be not beguiled, let us mark well how it is God that defendeth us. For it is likely that we should be beguiled at every blow: and what would become of us then, if God should not remedy it? Therefore let every man acknowledge that he is preserved by the hand of God, and that it is not without cause that God hath avouched it to be his office, to make the devices of the wicked to vanish away, to the end they should not execute their attempts. True it is that although God giveth the wicked men strength too execute their devices: yet he is well able to prevent all their practises, and too overthrow them everichone: for (as he saith anon after) he overtaketh the wise in their own wiliness. Sometimes God blindeth them that ween themselves too be very subtle and cunning, so as he maketh them to be naked. Lo here one way which he hath to save those that are his. But albeit that he let the wicked men run upon the bridle, albeit that they have many devices, and albeit that it seem impossible that we should by any means escape their hands: yet notwithstanding even when GOD shall have given them such liberty, a man shall see in the end, that all this gear shall vanish away, and that when they be even at the point too set all their practises abroach, and too say, we see what we have too do, ye see how we must proceed: even than all their devices shall wash away. Therefore when they shall have set all things in a readiness, and when they shall have concluded upon their matters, so as there is no likelihood but their devices shall come too effect: God will mock them, and a man would wonder too see how all things shall fall out clean contrary too that which they imagined. True it is that we shall not perceive how this is done: and that is, to the intent we should know how God worketh after a wonderful fashion, and therefore that his gracious goodness must needs appear the better thereby towards us. So then let us mark well what is said here in effect: namely that God suffereth the wicked to have store of wiles and subtle devices, so as it may seem that they shall utterly overthrow the whole Church: or else that if they go about to oppress some one man, or two, or three, it is likely that they can not by any means be resisted. What is to be done in this case? We must flee to our God to say, well Lord, it is true we see our enemies have store of guiles: if the matter come to incountering with them by subtle shifts and policies, we shall be far overmatched, and utterly undone. But what for that? Now cometh thy turn to dash all their devices, and to make them flee away in the air, so as they may not have any power in their hand to put them in execution. Behold how we must have recourse unto God, and stick to the promises which he hath made us here. Therefore when God shall have suffered the wicked sort to debate what they list in their minds, and to undertake this or that: he is able to hold their hands tied well-enough. It may be that he will give them leave to range far enough: but yet therewithal when it cometh too the point of accomplishing the thing which they had debated, they shall be disappointed, and their hands shall be tied: and when they believe that they have all things at commandment, they shall be destitute of all counsel and advisement, yea and of all force and power, for so much as God hath provided for the matter after an incomprehensible manner. Thus much as concerning this strain. But Eliphas proceedeth yet further, saying, that God overtaketh the wise in their own wiliness, and that the determination of the wicked is defeated, yea even in such wise as they stumble in the open light, as in the dark, and grope about them at noon days as in the night. Hear Eliphas not only declareth that God will not suffer the wicked to accomplish that which they had conceived in their hearts: but also addeth, that God overtaketh them in their own wiles, and in such wise overthwarteth their devices, as they be bereft of their wits, and wot no more what too do than little babes, so as their practises become altogether laughingstockes. But we must mark well these two things. For (as I have said heretofore) if we see that God disappoynte not our enemies of their policies, and that on our side we have no great advice, so as by all likelihood we shall not miss too be oppressed: ye shall see us overtaken with despair, because that too our seeming, if God meant too aid us, he would put forth himself, and not make so long tarrying. Therefore if he make delay, we are astonished and afraid. But it is meet that we should be patient, though God resist not the wicked when they confederate themselves in such wise against us, but rather giveth them leave too debate upon the matter. And wherefore? For he will come in due time too deliver us out of their hands, notwithstanding that they believe certainly to bring their attempts about to our utter overthrow. And yet nevertheless sometimes God tarrieth not so long, but pitieth ou●e feebleness: and when he seeth us in danger too be shaken, he preventeth the matter, and maketh haste to secure us. And how is that? Behold, our enemies are oversuttle and politic, and moreover they be so practiced as a man would suppose that all the subtle shifts of the whole world had passed through their hands: and good cause have we too be afraid, when we see they have made trial of such manner of policies. But what for that? God is able too sot them in such sort, as they shall become as beasts: that whereas they were thought to have been as handsome men as could be, they become like little babes, in so much that it is a wonder too see them consult of things, wherein there is neither rhyme nor reason as they say. And how cometh this too pass, GOD can well skill how too send them the spirit of drunkenness, so as they shall stagger and reel without drinking any drop of wine, according as he declareth by his Prophets. Like as he is the giver of wit and discretion too such as are filie idiots: so contrariwise he knoweth how too blind the understanding of such as think themselves too see far afore them, in so much that even at high noontide they do nothing but grope like poor silly blind souls. We see then what Eliphas meant to show here. And this doctrine extendeth itself very far. For thereby we be taught, that when we see our enemies practise all that is possible against us: we may set light by them, assuring ourselves that our God will make all their attempts vain, according as we see how the Prophet Esaye speaketh of them in two sentences. Go your way (sayeth he) take counsel together: yet shall it come too nothing. And why? The Lord will disappoint it everywhit. Go your way (saith he) to make your great deliberations, gather yourselves together, and yet must all of it be disappointed. And why so? for God holdeth his counsel in heaven, and will make all your naughtiness and subtleties too be turned back, ye shall win nothing against him. Behold also the great force that was prepared against the City of Jerusalem: the poor king Ezechias is come to utter extremity, in so much that he made no countenance to withstand his enemy, but when he saw himself unable to match him, he minded to purchase peace for money, and thereupon spoiled himself of all his substance, and was contented that the temple of God should be fleeced, so as there was not left the value of one dodkin in the City of Jerusalem, and his palace was quite empty of all riches. Behold here a poor king, who refuseth not to pay what ransom soever a man would ask, so he might scape from the lions mouth. It was very likely then that they should have been utterly undone. But hereupon God sendeth his prophet, who mocketh his enemies, Go to, lay your heads together, and devise ye what ye can, yet shall ye bring none of your enterprises to pass. And whyso? for the lord setteth himself against all your practises, to maintain his people and his Church. Thus you see why I have said, that it behoveth us to take heed that we put this lesson in ure. Therefore when we be come to the point that we know not whither there be any way out for us or not, yea even that it seemeth we be utterly undone already: let us flee to the goodness of God, who will easily find means unknown to us. But above all things, when soever we see that the wicked persecute us for the quarrel of the Gospel, let us not doubt at all but God will utter his power after a special manner in that behalf. Like as in these days it is true that God's enemies are full enough of subtle devices: and they have a master (that it is to wit the devil) which hath his shop well furnished with such stuff. If the Pope and all his adherents have not wiles enough in them, the devil will forge enough for them. And still we see that all the mischievous practises that can be, are on their side: we see how those whom men think to be of greatest skill, are there kept in wages to blaspheme God, to slander the doctrine of truth, and to make us be hated of all the world: and finally they buy and cell us on all sides, to the intent we should come to utter decay. When all these things aforesaid come before our eyes: what have we else to do, but to wait with patience, specially seeing we be sure that God can well tell how to hold their hand fast tied, and that when they have sought all the corners of their wits, and prolled about the whole earth, yea and mounted above the clouds, God will not suffer them to put any thing in execution, and furthermore that he is well able to make those men dullards, which take themselves to be very politic and wise men: I say he will make them so dull, as that even the little children shall laugh at their beastliness, according as we see in very deed. For if we mark how God's truth is encountered now adays by these clawebackes and by all the Pope's upholders, we shall see them so besotted, as it were not likely that men could come to such doltishness. Specially if a man mark those which ween themselves to be cunningest: it should seem that they be confederate with us, and that we have given them wages to mock Antichrist their master: they would feign pleasure him, and they disgrace him more and more. And for proof hereof, if a man read their books, he will say they speak in favour of us: and for my part I know it to be so. Whereof cometh this then? no doubt but God accomplisheth that thing in them which is spoken here, and I know it manifestly. So then seeing that God showeth in very deed, how the thing which he hath spoken here is not in vain: Let us learn to stay ourselves upon him, not doubting but he is able to overthrow all the practices and devices of such as take themselves to be the cunningest, and that he will make them to grope about them at high noon, as if they were blindfolded in the dark. And he sayeth expressly, That God overtaketh the wise in their wiliness. When Eliphas useth this word wise: he doth it after the manner of men, who glorify themselves in that behalf. Wisdom is the singular gift of God, and a good and commendable thing: and in good sooth from whence cometh it but from the holy Ghost, who is the fountain and wellspring thereof according also as the holy scripture showeth us? And we ourselves also do know it to be so, if we be not to to unthankful. Seeing then that wisdom is so excellent a thing, can it be condemned? It is certain that all the wittiness and wiliness which we see in the wicked and in the enemies of God, deserveth not to be called wisdom. But what? For as much as they boast of it, and are taken to be so to the worldward: Eliphas useth the same word, according also as it is overcommon to say, behold yonder goes a wise man. And what is meant by this wise man? In effect a very devilish creature. For if a man will be taken for a wise man: he must have no loyalty, no faithfulness, no upright dealing, no conscience in him: he must be able to mock the whole world, he must be able to advance himself, he must have many fair colours to beguile and deceive men withal. O this is a man full of wisdom: and yet in the mean while he shall have nothing in him but fraud and naughtiness, he shall have nothing in him but hypocrisy and dissimulation. And if a man be minded to walk in simplicity and uprightness, and meaneth not to do any man wrong: tush he shall be counted a dolt and an idiot, yea and although he have wit enough in him, and that even the wicked men themselves are enforced to confess it, in so much as they are feign to say, ye see how such as man is wise enough if he listed to put forth himself: but he is to careless and passeth for nothing but to welter in his own ease without putting of himself in hazard. Behold how the world judgeth of him. And why so? Because that such a one giveth not himself to craftiness and snatching as other men do. So then, forsomuch as the world hath this word wisdom in his mouth and unhalloweth it, (for it is a holy thing howbeit falsely abused): ye see why Eliphas sayeth, very well, let us put the case that these wiles were wisdom in deed, as they be termed, and as they be commonly taken to be, howbeit that they are not so, but I will grant them that title: yet notwithstanding God knoweth well enough how to disappoint them in their own naughtiness. For here it is showed, that the said wisdom whereof the wicked vaunt themselves, is not worthy of so honourable a title. And wherefore? for when all is said, it is but wiliness. Thus ye see what we have to mark in this text. But now must we receive warning to belowly, when we see God put himself here as principal party against all such as practice any evil against their neighbours, and seek to wind about them by subtlety. When we see how God setteth himself against them in that behalf, and showeth himself, to be the adversary party: I pray you aught we not to have good hold of ourselves, notwithstanding that we be tempted to use craft and subtlety, and therewithal have wit enough to bring our matters about? As for example, it may oftentimes happen, that God putteth good men into our hands, whom we may beguile and lead about by the noze as the proverb saith: very well, when such occasions are offered, we aught to have good stay, considering how God sayeth, If ye use deceit and guile, you make not war against men, [but against me.] True it is that you may easily beguile a silly soul: but [in very deed] your levelling is at me, therefore I will step before you, and show you how it is mine office to dash and disappoint all the ungracious practises that wicked folk take in hand. So then brag as much as you list of your own wisdom, for I will put you to confusion, and every man shall laugh you to scorn. And wherefore? Because your enterprises are against me, and ye bear yourselves in hand that ye be able to compass all things by your policies and wiles: but you shall find how there is no wisdom but in me. furthermore above all, when the case standeth upon walking before God: let us look that we rid and cleanse ourselves from all hypocrisy: for the worst wiliness in the whole world, is when men would beguile God not that they say they will do it, nor that they use any such language, but so it is that they have it printed in their heart. And it is not without cause that the Prophet Esaye sayeth. Woe be to you that dig caves under the earth, as who should say ye could hide yourselves in them: from whom? even from God himself. And this is overryfe now adays. What is to be seen in all the world? for first of all what is it that men do think concerning God? There is not that man which thinketh not himself subtle enough to scape out of his hand. And this is the very cause why the wicked and the despisers of God do run at riot, and bear themselves in hand how it is but a beastliness for us to be afraid of the judgement to come. When they see us stand upon the same, that is to wit, when they see us exhort the people too fear the wrath and vengeance of God, and [show them] how it may be prepared for us, they make a mock at it, saying: O see how these fellows turmoil themselves in vain: but yet let us not cease to make lusty cheer: if we must needs come before God, well then the time is worth the money. Behold the devilish blasphemies which a man shall hear: and although they pass not out of their mouths, yet are their hearts full fraught with them. To be short, we see ungodliness too be so unreasonable and outrageous in these days, as it may well be said that men do make their reckoning to provoke God to anger. Let us learn therefore on our side to walk in such singlehartednesse, as God may not be compelled to lift up his hand, to execute his dreadful power whereof mention is made here: that is to wit, that we perish not, ne be overtaken in our own wiliness. Thus we see what we have to mark in this sentence. And consequently it is said, that God delivereth from the sword and from the hand of them that are too mighty, and that he which is afflicted shall have hope hereafter, and that the mouth of wickedness shall be stopped. This is added further for the comfort of God's children. For what else is our state in this world than a tormenting with many griefs, and a troubling with many anguisshes and annoyances? We are then in a continual battle. True it is that God spareth us now and then, as I have said heretofore, because he seeth how we are weak and that if he should give the bridle loose to Satan, and his mates, we should be devoured at the first chop. Well then, our Lord keepeth us as it were brooded under his wings, and yet doth he suffer us to be vexed and troubled and to have many hartsores given us. And wherefore. To the intent we should be provoked to desire his help, and also to the intent we should learn to take heed to ourselves, that we be not surprised by Satan: for there is no other cause of our decay but this negligence, which is, that we flee not unto God in such wise as we be provoked to call upon him. Lo after what manner all of us must be in this world that is to wit, we must be afflicted. And in very deed, the word that signifieth Poor or oppressed in this place, signifieth also well humbled or brought low. And why so? Because that poverty is the true scholemistresse to bring men to mildness that they may not be to highmynded in themselves, nor have the said overhardinesse and spiritual drunkenness too adventure too far. But that they may walk according to their measure, assuring themselves that if God did not secure them every minute of an hour, they should be utterly undone. Thus ye see (I say) how Gods children must be fain to be beset round about with many afflictions in this world, if they purpose to be partakers of God's kingdom hereafter. But we see little in this case. For rich men are commonly puffed up with stateliness, and so dazzled in their pomps and pleasures, as it is a very hard matter to make them humble. True it is that whensoever it pleaseth God, he can save the rich and great ones as well as the poorest and most despised. But that is by bridling them, and by laying such afflictions upon them, as they may be poor, I mean even in the midst of their riches, and that they may know how their state is miserable, and thereby be constrained to seek God, and too hung wholly upon him. Thus ye see in what plight God setteth us at the first. But afterward it is said that he plucketh us back from the sword, and that he delivereth us from the throat and from the hand of him that is overmighty. At a word, it is not God's will that his faithful ones should be maintained by ordinary means, nor that they should always have armies in a readiness to revenge themselves when they be assailed by their enemies, nor that they should have great fortifications, nor that they should be strongly allied, and such other things: not, they shallbe unprovided of all such geere as to the worldward: or else if they have them, it shall not be to bar their enemies from being to strong and to mighty for them, so as they should not be able to stand against them by that means. We see then that we must not be maintained by worldly means. But whensoever we be hemmed in by such as are mightier than we, which seek nothing else but to overwhelm us: if we be rescued from them, it is to the end we should know, how it is God that defendeth us, and which preserveth us under his protection, & that we be as it were brooded under his wings in such sort as he suffereth not the wicked to work their malice upon us as they fain would, and as they be ready to do, were it not that they be letted from above. Thus ye see what we have to mark. And in deed we see a sufficient clear mirror of it in these days. For how goeth the world with us? It seemeth that God's enemies who are stark mad at his Church, should eat us up with one grain of Salt as the proverb saith. If a man make comparison of power, alas what power is there on our side? We are as one little flock of sheep, and they are not only one heard of wolves, but as an infinite number of wolves. The whole world is full of such as could find in their hearts to eat the very bowels of us. And they are not satisfied with putting of us to single death: but there is such cruelty among them, as a man may well perceive it to be altogether hellish. Seeing then that the power is so great, I mean of them which seek nothing but to destroy us and to make clean riddance of us: and yet nevertheless that we continued still [for all that they can do:] if it be our chance to live but one day, yet is it well seen thereby, that God executeth his office which is spoken of here, that is to wit, that he delivereth him that is oppressed, out of the hand of him that is overmighty. We see then how we aught to be the better confirmed to trust in God, that as he hath begun so he will continued to the end, and that if his poor Church be threatened or conspired against, so as she seemeth to be already as good as half oppressed: yet notwithstanding he both can and will remedy all things. And why so? for he hath said it, and he hath not forgotten his cunning, he knoweth the means, howbeit that they be unknown unto us. Therefore let us tarry his leisure patiently. And in conclusion he saith: That there shall be hope for the afflicted for hereafter, and the mouth of wickedness shall be stopped. Here is declared unto us for what purpose all that we have herd hitherto hath been spoken: that is to wit, to the intent we should learn to trust in God: for that is a very hard matter to do. True it is that every man will protest that he trusteth in God: but this trusting importeth much more than we can tell how to utter: in so much that even they which shall have studied this lesson all their life long, shall have profited well, if they have learned but half of it: that is to wit, to be thoroughly persuaded that God will not forsake them. When this point (I say) is well settled in our hearts, it will be a great forwardness for all our life after. And it is expressly said, The hope for hereafter. And why so? for we must hope against hope: that is too say, if we mind to sh●we that we trust in God in good earnest, there must be no likelihod of hope to the worldward, for us to trust unto, but death must hem us in on all sides, and we must be so overcast with darkness in that respect, as there may not be one spark of light to comfort us. To be short, we must have nothing left us save only the promise that God hath made us, saying, I will be your Saviour, when as notwithstanding he seemeth there withal to turn his back upon us, and that he hath shaken us off, yea and that he even favoureth our enemies, and that he putteth the cudgel into their hand to strike us with, and is altogether against us. I say when all this be tydeth, yet nevertheless must we trust continually in him. Thus ye see why it is said, that there is hope for hereafter for the oppressed. As if Eliphas should say, When Gods children become to the last cast: so as they wot not any more which way to turn them, that there is no way for them to escape: yet let them not cease too hope that God will show himself to be their father and Saviour, and that he will never fail them, conditionally that they rest themselves upon the said promise that there shall be hope for hereafter for the oppressed, and that they cease not too have an eye to the life that is prepared for them, though they see death before their eyes. Lo how we aught to practice this doctrine. Moreover though our enemies be not confounded at the first dash: yet will God work in such wise as shame shall light upon them spite of their teeth. And this is it that is meant by this saying: That the mouth of wickedness shallbe stopped, which is as much to say, as the wicked shall not know how to reply against God's judgement. On our part it behoveth us to have our mouth open to glorify God. For we must not resemble the wieked, who being confounded cease never a whit the more to blaspheme God and to grind their teeth at him, although they have not what to reply against him. And this is the same saying which closeth up the hundredth and seventh Psalm, where God's providence is spoken of. For there it is said, that after God had punished the inhabiters of the land for their sins, so as one sort of them were vexed with war or sickness, and another sort suffered much inconvenience both by Sea and by land: when he cometh to the delivering of them, from all their miseries, the good men have whereof to glorify him, and therewithal the mouth of wickedness is stopped, that is to say, although the wicked doers desire nothing but to mock God, and to cast out skoffs against him: yet must they be shut up, and they may not know what to say, but be utterly confounded for shame. By the report of this, we know what Gods providence is in governing things here beneath. And when we see his judgements so manifest, let us learn to glorify his holy name, and therewithal let us flee unto him in all our adversities: and when he shall have succoured us, let us tender thanks unto him accordingly. Now let us cast down ourselves before the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to make us perceive them better than we have done, to the intent that we knowing how unworthy we are to be helped at his hand, may be so much the willinger to resort unto him for succour, following the way which he showeth us: that is to wit, that we may come to our Lord jesus Christ to find grace by his means before the heavenly throne: and that we may come thither displeased with ourselves for our sins, beseeching him to cleanse us from them, to the intent that nothing may hinder us of our resorting unto him, and of the obtaining of all our requests, according as he shall perceive to be expedient for us. That it may please him to grant this grace, not only unto us but also to all people and Nations of the earth, bringing back all poor ignorant souls from the miserable bondage of error and darkness, to the right way of salvation, for the doing whereof it may please him to raise up true and faithful ministers of his word, that seek not their own profit and vainglory, but only the advancement of his holyname▪ and the welfare of his flock: and contrariwise root out all sects, errors and heresies, which are seeds of trouble and division among his people, to the end we may live in good brotherly concord, etc.   

The xxj Sermon, which is the fifth upon the fifth Chapter.  
17 Behold, the man is blessed whom God correcteth: Therefore refuse not thou the chastisement of the Almighty.  
18 It is hethat maketh the wound, and which by ndeth it up [It is he] which smiteth, and which bringeth life.  
HEretofore Eliphas hath declared what the power of God is, that we might be in the better readiness too receive the doctrine which he addeth. For we see what the cause is why we be not so teachable as were requisite, namely, because we know not what the majesty of God is, that 〈…〉 stand in awe of it. Therefore we have need to show, how God governeth the world, and to consider his infinite righteousness, power, and wisdom. Now if the wicked be confounded because God showeth himself against them, and so have their mouths stopped: what must become of us? for God must not constrain us to do him honour: it is enough that▪ he giveth us occasion, and that he showeth how there is just cause for us to do it, and we must come to it of our own good accord. So then, let us bear in mind what hath been declared heretofore: namely, that when God's judgements are laid afore us, it is no matter to laughed at, nor to dally with, but it behoveth all creatures to tremble at them. And now it is said, that the man is blessed whom God chastiseth, and therefore that we must not refuse the corrections of the Almighty. If a man should tell us that God doth men no wrong when he becometh their judge and useth great severity and rigour towards them: verily this aught to touch us near enough: but yet we would be so astonished at this doctrine, as if a man had given us a knock on the head with a beetle. What is to be done then? There must some sweetness be mingled with it, that we may take some taste of that which shall be said unto us, assuring ourselves that it is profitable to our salvation. So then, after that Eliphas hath set forth God's judgements in general, to dispose us to fear him with all humility: now he showeth that God will be loving unto us how so ever the world go: and specially that when he chastizeth us, he never useth such sharpness towards us, but he will make us feel his goodness and mercy therewithal, to the intent we should approach unto him, and not be dismayed like those that are afraid to be confounded. God then meaneth not that his Majesty should be so dreadful to us: but his meaning is to draw us unto him, to the end we should love him, not only when he doth us good, but also even when he chastizeth us for our sins. Thus we see in effect what we have to gather upon this sentence. But it should seem that this sentence is contrary to that which is written [else where] in the holy Scripture: which is, that all the miseries and adversities which we suffer in this earthly life, proceed of sin, and consequently Gods curse. How can these things agreed, that we should be blessed when God chastizeth us, and yet nevertheless that all the miseries which come unto us from his hand, are as many signs of his displeasure, and that we have off ended him, and that he curseth us? For whence come our happiness and our joy, but from God? And on the contrary part, when God is against us, we see our life is cursed. Again when we feel that God is angry with us by his punishing of us, it should seem there is small blessedness in that. But we have to mark here, how Eliphas hath an eye to the intent and end whereat God aimeth when he chastizeth men. True it is that God doth us well to understand, that he abhorreth sin, and in very deed the order which he appointed at the making of the world, is troubled when he handleth us not like a father. Ye see then how all the adversities of this life show us some sign of God's curse, to the end that thereby we should understand, that sin displeaseth him, and that he hateth and abhorreth it, and can not bear with it, because he is the fountain of all righteousness. But yet for all this, after that God hath so declared the hatred which he beareth against sin: he will also have us to perceive how he draweth, exhorteth, and summoneth us to repentance. And so, doth God scourge us? It is a token then that he is loath we should perish, and that he doth rather provoke us to return unto him. For corrections are records that God is ready too receive us too mercy, if we acknowledge our faults and ask him sorgivenesse unfeignedly. Seeing the case standeth so, we must not think it strange that Eliphas should say, that the man is happy whom God chastyzeth. But we must bear in mind the two points that I have touched, whereof the one is, that so soon as any adversity befalleth us, the wrath of God must come before our eyes, so as we may understand that he cannot away with sin: and thereupon we must consider the rigour of his justice, so as we may be heartily sorry that we have offended. Behold at what point we ought to begin. And there withal also let us moreover take hold of God's goodness, in that he suffereth us not to run into destruction without drawing of us home again to himself, and in that his meaning is to bring us back so often as he scourgeth us. Thus ye see what we have to conceive in all our afflictions. But there remaineth yet one hard point: for in the mean season we see how afflictions light upon all men without exception. God chastizeth those to whom he is minded to show mercy: and we see also that he punisheth the castaways, and yet shall the same turn to their greater damnation. What availed all the rods that Pharaoh felt, saving that they made him the more unexcusable, because he continued stubborn and unable too be amended, against God even to his end? For as much then as God scourgeth both good and bad, and we see by experience that afflictions are as fire to kindle God's wrath more and more against the castaways: it followeth thereupon, that God chastizeth many folks which are not reckoned to be happy therefore. And hereupon it behoveth us to note, that Eliphas speaketh here▪ but of those whom God chastizeth as his children to their profit, as he declareth by that which followeth, saying, that God bindeth up the wounds which he hath made, swaddling them, and laying plasters to them, and making them whole. Ye see then how Eliphas restraineth this sentence to those in whom God maketh his chastisements too turn too true amendment. But this sentence will be somewhat with the darkest, if it be not laid forth somewhat more at large, that ye may have a sure and clear resolulion of it. Let us mark how God worketh toward the castaways. True it is that he exhorteth all men to repentance when he chastizeth them (as I have said already) and it is all one as if he should wake them up and say▪ know your faults, and continued no longer in them, but return unto me, and I am ready to show you mercy. But yet for all that, it is well known that the said chastisements profit not all men, and also that he giveth not all men the grace to return unto him. For it is not enough for God to strike us with his hand, except he touch us within also by his holy spirit. If God soften not the hardness of our hearts, it will fall out with us as it did with Pharaoh. For men are like unto stithies or Anuilds: the beating upon them is not able to change their nature, for we see how they beat back the blows again. Even so then until God have touched us to the quick within, it is certain that we shall do nothing but kick against him and gather rancour more and more: and whensoever he chastiseth us, we shall gnash our teeth at him, and we shall do nothing else but storm at him. And in good sooth the wickedness of men is so mischievous, so headstrong, and so desperate, that the more that God chastiseth them, the more do they spew out their blasphemies, and show themselves to be utterly past amendment, so as there is no way to bring them unto reason. Let us learn then, that till God have touched us with his holy spirit, it is unpossible that his chastisements should serve to bring us back to repentance, but rather they shall make us to wax worse and worse. Yet can it not be said that God is not righteous in so doing. And why so? for thereby men are convinced, in so much as if God held them not at a bay in that sort by punishing their sins, they might plead ignorance, that they never witted of it, and that they overshot themselves because God had not provoked them too acknowledge their faults. But when they have felt the hand of God, so as they have been fain to perceive his judgements spite of their teeth, and have been as it were summoned, and yet notwithstanding have not only gone onward from evil to worse, but also been puffed up with open and manifest rebellion against God: Hereby we see, that in effect they have their mouth stopped, and that they have not any more to say for themselves. You see then how God showeth his justice as often as he punisheth men, notwithstanding that the same be not found to be a correction to their amendment. Furthermore, when God chastiseth the castaways, it is all one as if he should out of hand begin to show his wrath upon them, and that the fire of it were already kindled. True it is that they are not utterly consumed for the present time, howbeit they are tokens of the horrible vengeance that is prepared for them at the latter day. Ye see then that many men are touched with God's hand, which notwithstanding are accursed, For they begin their hell already in this world, according as we have examples in all such as amend not their wicked life when God sendeth afflictions upon them, but a man shall see them take a corner and stand barking like dogs, and though they be able to do no more, yet cease they not to show a continual woodness. Or else they are like resty jades as comparison is made in the xxxij Psalm: or finally they are altogether oversotted, so as they know not their own harm, I mean, as to consider the hand that striketh, as the Prophet saith: They will cry alas, and they shall feel the blows. But what for that? they think never the more upon God's hand, neither know they how it is he that visiteth them. We see then before our eyes, that many men are the more unhappy for being chastised at God's hand, because they profit not in his school, nor yet take any good by his corrections. But here is mention made precisely of those whom God chastiseth by touching them with his holy spirit. Therefore let us assure ourselves, that when God maketh us to feel his hand, so as we are humbled under the same: he doth us a special good turn, and it is a privilege which he giveth to none but to his own children. When we feel the corrections which he sendeth us, and moreover are taught to mislike of ourselves for our offences, to sigh and groan for them before him, and to flee to his mercy for refuge: I say, when we have such a feeling of God's chastisements: it is a token that he hath wrought in our hearts by his spirit, For it is too high a point of wisdom to grow in the mind of man: it must proceed of the free goodness of our God: the holy Ghost must first have softened the said cursed hardness and stubborness whereunto we are inclined of nature. Let us understand then that this present text is spoken precisely of God's children, who are not stubborn against his hand, but are overmastered and tamed by the holy Ghost, to the intent they should not strive against the afflictions which he sendeth unto them. But yet will this saying seem strange after the opinion of the flesh. Why so? Whatsoever inconveniences fall out otherwise than we would have them, we term them Adversities. When we endure any hunger, thirst, cold, or heat, we say that every one of these is an adversity. Why so? for we would fain have our own appetites and desires. And in good sooth this manner of speaking (to say that the mishapes which God sendeth upon us are adversities, that is to say things against us) is not without reason. Nevertheless we must understand the end of them: namely that Gods scourging of us is because of our sins And therefore let us not be beguiled by flattering of ourselves. Furthermore I have already told you, not only that it is requisite for us to consider, that Gods scourging of us is because he hateth sin, and that his summoning of us before him, is to make us feel him to be our judge: but also that he had need to reach out his arms unto us, and to show us that he is ready to be at one with us when so ever we shall come to him with true repentance. So then we perceive, that they whom God chastyzeth are happy, notwithstanding that we shun adversity as much as we possibly can. Also we shall never consent to this doctrine to receive it with our heart: until faith have made us to behold the goodness that God useth towards his servants, when he draweth them back to himself. And that we may the better comprehend this, let us mark what becometh of men when God leaveth them to themselves, and maketh no countenance of cleansing them from their sins. Look upon a man that is given too all evil: as for example, let us take a despyzer of God: if God let him alone and seem not to chastyze him, ye shall see such a one harden himself, and the devil shall carry him still further and further: and therefore it were much better for him, that he had been chastised sooner. And so, the greatest mishap that can light upon us, is when God suffereth us to welter in our own wickedness: for them must we needs rot away in it in the end. Verily it were greatly to be desired, that men would come unto God of their own accord without spurring, and that they would cleave unto him without any warning given them of their faults, and without any rebuking of them: this (I say) were a thing greatly to be wished, yea and moreover, that there were no fault in us, and that we were as Angels, desiring nothing but to yield obedience to our maker, and to honour and love him as our father. But forasmuch as we be so froward, that we cease not to offend god: [and beside that] do play the hypocrites with him, seeking to conceal our faults from him: and forasmuch as there is so great pride in us, that we would have God to let us alone and to uphold us in our lusts, and finally would be his judges rather than he should be ours, considering (I say) how we be so froward: it standeth God on hand to use some violent remedy to draw us unto him. For if he should handle us altogether by gentleness, what would become of it. We see this thing partly even in young children. For if their fathers and mothers chastise them not, they send them to the gallows. True it is that they perceive it not: howbeit experience showeth it, and we have common proverbs of it, that the more that fathers cocker their children, the more do they mar them: and the mothers do it yet much more: for they be fond in flattering of them, and in the mean while do bring them to nought: Herein God showeth us as it were small beams of that thing which is much more in himself. For if he should handle us mildly, we should be utterly undone and passed recovery. Therefore he must be fain to show himself a father towards us, and to be rough with us, seeing we are of so sturdy a nature, that if he should deal gently with us, we should take no good by it. You see how we may attain to the truth of this doctrine, that the man is happy whom God chastizeth: that is to wit, by considering what our nature is, namely how it is stubborn, how it is hard to be framed to order, and that if God should never chastise us, it were not for our profit: and therefore that it is needful that he should hold us short, and that he should give us so many lashes with the whip, as we should be constrained to regard him whither we would or no. Then shall we at length come to conclude, that the man is happy whom God chastizeth: yea verily if he add the second grace unto it: that is to wit, if he make his rods and his corrections to avail, and 'cause the holy Ghost to work in such wise in the heart, as a man may no more be hardened to advance himself against God, but may have the care too think upon his own sins, and be rightly tamed and humbled. Thus ye see why I said that the greatest benefit which we can have, is to be corrected at God's hand, in so much that when we have cast our account too the full, we shall find that the corrections which he sendeth us, are more for our profit than the bread that we eat. For if we starve for hunger, God will have pity upon us in taking of us out of this world. But if we live still here below, and cease not to provoke the wrath of him that showeth himself so good and liberal a father towards us: see ye not too shameful an unthankfulness? I pray you, had it not been better that we had been borne dead, than that we should so prolong our life too our damnation? But if God prevent us and use chastisements as [preservative] medicines, and tarry not till the disease be too far overgrown: is it not a great benefit to us, and such a one as we aught to wish for? So then, as often and so long as his corrections are hard and bitter to us, and that our flesh provoketh us to impatience and despair, let us learn to call this lesson to remembrance, that the man is happy whom God chastizeth, howbeit that our imagination will not say so: for contrarily we surmise that nothing is better, than to be spared and borne withal. But certainly although we know by experience, how it is not without cause that the holy Ghost hath uttered such a sentence: yet notwithstanding it is not meant thereby, that the corrections which we have to endure, are not evermore sour and painful in themselves, according as the Apostle sayeth: and God also will have us too feel the prickings that put us to pain. For if we feel no grief when God correcteth us, where is our obedientness? And furthermore, how shall we learn to be angry with ourselves for our sins? How shall we be afraid of God's judgements to be tamed aright? Then behoveth it us to be grieved with the adversity which God sendeth us. And although the adversity be turned to our benefit, and that God do thereby show that he loveth us: yet is it requisite that there be some pricking and painfulness in it, to the intent we may perceive the wrath of God, and be displeased with ourselves for our sins. But yet here withal we must mount up higher, and when we have found how our nature is inclined to all evil: let us confess ourselves too have need that God should use some sharp punishment to purge us withal, as we see physicians do, who now and then put some kind of poison in their medicines, after as they see the maladies to be great & deeperooted. The Physician seeth well enough how it is too the weakening of a poor man and too the unstrengethening of his veins and sinews: and specially when no gentler means will serve than letting of blood, it is even as much as too draw the substance out of a man's body, and yet must ●e needs use such violent means, too remedy such a malady: Even so is God fain to work with us, howbeit that the same be an extraordinary manner with him. For when we say we be happy to be chastised at God's hand: it must lead us unto lowliness, seeing that God cannot procure our salvation, but by showing himself to be against us. Is it not to be said justly, that there is a marvelous corruptness in men, sith God cannot be their saviour and father but by handling them roughly? For his nature is too show himself gracious and gentle to all his creatures. And he followeth the order which he would keep as in respect of himself: he doth nothing else 〈◊〉 spread out his goodness upon us, in such wise as we should be replenished with his grace to be wholly ravish 〈…〉 thereat. But now, if he handle us gently according to h 〈…〉 own nature and inclination: we are undone. And therefore he is feign as it were to altar his mind: that is to say, to show himself otherwise towards us than he would be. And what is the cause thereof? Our unrecoverable naughtiness. And therefore we have good cause here too be confounded with shame, when we see that he is ●ayne (as ye would say) to disguise himself, if he intend that we should not perish. Thus much as touching this sentence. Howbeit forasmuchas we cannot well apply this doctrine to our use, without the adding of that which followeth: let us join them both together. It is said, Refuse not the correction of the Almighty: for be that hath made the wound, bindeth it up, and layeth convenient plasters to it, and when he hath sent the malady, he healeth it. Hear we are exhorted, not to refuse God's corrections. And the cause thereof is added by-and-by: that is to wit, because God will give it a good issue. Lo wherein consisteth the said happiness whereof Eliphas hath made mention. Let us learn here, that when God purposeth to exhort us to patience, he not only telleth us that we cannot eschew his hand, that we do but loose time in rebelling against him, that we must pass that way spite of our teeth, and that we cannot withstand necessity: for that were but the patience of a Lombard as they say, when we should grind our teeth after that manner, and therewithal lift up ourselves against God as much as in us lieth, so as we should not be patient, but perforce. Therefore if we will be patient to Godward, we must be drawn to him after another manner: that is too wit, we must be soon comforted as Saint Paul speaketh in the fifteenth to the Romans, where he putteth these two things together as inseparable: that is to wit, that to the intent we may have patience in all our adversities, we must have a taste of God's goodness, we must rejoice of his grace, and we must assure ourselves that his scourging of us is for our welfare. And this is the thing that is showed us in this strain: when it is said: refuse not the correction of the almighty. For it is he that is the Surgeon of all your sores, it is he that will send you health of all your diseases. God then showeth us here, how his meaning is not that men's submitting of themselves unto him should be too say: Seeing we can noneotherwise do, needs must God have the mastery of us, for we cannot exempt ourselves from his jurisdiction. The case standeth not upon coming too him so, but our Lord sayeth: Not: but be ye patient, humble yourselves unto me, and take warning by my judgements that ye murmur not against me, ne stomach the matter: or otherwise ye shall be fain too be beaten down by my hand, yea even in such wise as ye shall be utterly overwhelmed. But if ye humbly acknowledge your faults, and come to me to crave pardon: ye shall feel assuagement of your miseries, in such sort as ye shall have cause too yield me thanks, even in the mids of your greatest troubles. Behold (say I) what we have too muse upon, that we may have the true patience. Seeing then that of our own nature we be stubborn against God, and are angry with him if he do but touch us with his little finger: seeing also that we have such a proudenesse in us, as we think that God doth us wrong if he chastise us: Seeing (I say) that we have these two so great vices: it is a very hard matter too purge us of them. So much the more therefore must we mind the lesson that is showed us here: that is too wit, that God by scourging us meaneth to bring us back to himself, yea even to our benefit and welfare. Furthermore it behoveth us to mark well the promiss that is set down here: that is to wit, that God will beale the wounds which ●e hath made. True it is that this healing pertaineth not to all men, but only to such as receive his corrections meekly. And by the way let us mark, that God will have all men put in mind to return unto him, considering the gentleness which he showeth them. But what? There are many which taste not the thing that is contained here: and this also is the cause why we see so much impatience, so much murmuring, and so much blasphemy used against God. The corrections light on all through out, but where is the repentance? There is none at all. But we see how it seemeth that men had conspired to withstand God to the uttermost. Why is that? Because there are very few that conceive this present doctrine, or that receive the said promiss to say, Lord it is thine office too bind up the wounds which thou hast made, and to heal the sore. And therefore let us remember well this lesson, specially seeing it is so often repeated. For it is not only in this sentence, that the holy Ghost speaketh so: but also we see how it is said, the Lord smiteth us, and healeth us again the third day after: so that if he have given us any stripe with his rod, we should not therefore imagine that he will not be merciful to us when we come unto him. When such exhortations are made unto us in the Prophets, it is all one as if God should say unto us, true it is that I have scourged you for a while, but I will spread out my mercy upon you, and that shall be everlasting: for as if ye felt any anger or any sign of choler (as in a father that is displeased with his children,) it was not because I have hated you, but because I have been fain to make you feel the fruit of your sins, and to do you to understand that I hate them: nevertheless, in the end ye shall find that I purpose nothing else but to heal the wounds, and to cure the diseases which I have sent. True it is that at the first blush, to our seeming, it is not meet that God should take pleasure, to wound men first, and then too heal them. Why rather doth he not let us alone in peace and prosperity? But I have already showed that the wounds which God maketh are as good as medicines to us. It is then a double grace which God granteth us here. The one is that when God scourgeth us, he procureth our welfare by drawing us to repentance and by purging us from our sins, specially from the sins that we know not of. For God is not contented too remedy the inconveniences that are already present: but he considereth also that there is much seed of sickness hidden within us. Therefore he layeth hold on us aforehand, he redresseth things amiss, and singular is the benefit that he doth unto us when he seemeth to come against us with naked sword, and pretendeth to be angry with us, and yet notwithstanding showeth himself a Physician how so ever the world go. Mark this for a special point. Then followeth the second grace which also is well showed unto us: that is to wit, that God bindeth up the wounds which he hath made, and healeth them. And this is it which I have alleged already out of Saint Paul, how he suffereth us not to be tempted above our power, but giveth a good issue to all our miseries. So than although corrections be profitable, yea and necessary for us, and that God is fain to provoke us by divers means to return unto him: yet notwithstanding he spareth us, and looketh not altogether what our sins, require, but what we are able to bear. And here ye see why he sayeth that he will chastise us with a man's hand, that is too say he will not proceed according too his own mighty power. For what would become of us, if God should stretch out his arm against us? Alas, what creature were able to stand before him? Verily he needeth no more but to show one angry look, and behold all the world should perish. And though he do not so: yet let him but withdraw his spirit, and all must needs decay, as it is said in the hundred and fourth Psalm. But he handleth us gently, and therewithal also withdraweth his hand when he seeth us too sore oppressed, and spareth us when we bow under the burden, conditionally that we be of a lowly and meek mind. For we know how he telleth us in his law, that if we fall to sturdiness against him, he will be sturdy towards us, as he sayeth also in the eighteenth Psalm, I will be stubborn against such as are stubborn. We make a fair hand if we be stout, and stubborn, and furnish against God: let us not think to compass him by that means. For he will be froward with the froward: that is too say, he will be over terrible when he seeth men use such an obstinate malice against him, and therefore needs must they be utterly oppressed. But if we be of a meek mind too submit ourselves too the mighty hand of God: it is certain that we shall always find that thing in him which is spoken of here. Then let us follow that which is showed us by the Apostle. Humble yourselves (sayeth he) under the mighty hand of God. For who soever stoopeth down with his head, who soever boweth his knee before God to honour him, shall feel his hand ready too relieve him if he fall. But he that lifteth himself up against God, shall be sure to feel God's hand against him. Desire we to feel God's hand under us to aid us? Then let us humble ourselves. But who soever advanceth himself, he must needs rush against the hand of God, and feel the thunderclap that shall utterly overwhelm him. And so let us bear well in mind this lesson when it is said, Refuse not the correction of the almighty. When we shall have caught hold of God's goodness, so as we know his fatherly love: it will serve to sweeten the afflictions which otherwise will seem harsh and sharp to us. But in the mean while every one of us must apply this lesson to his own use. For it will be an easy matter for us to say, Blissed be God for chastising men so: and yet in the mean season, when we ourselves be chastised, we do not praise him, but rather grudge against him. Truly we must not deal so with him. But when soever we ourselves are scourged, let us receive the corrections patiently, and let us ourselves take those things for incoragements, which we can skill to give for comforts unto others. Let us understand then how there is not that man of us, which hath not many vices in him, and that the same are as many diseases, which God cannot heal but by means of the afflictions which he sendeth us. True it is that if he listed to use an absolute power, he could well do it otherwise: but we speak not now of God's almightiness, we treat only of the mean which his will is to keep towards us. For as much then as it is Gods will to hold this said order of remedying our vices by scourging us: it behoveth every of us to study this lesson for himself, to the end we may all confess with David, Lord it is to my profit, that thou hast brought me low. David speaketh not there of other men, to say, Lord thou hast done well to chastise such as have done amiss: but he beginneth at himself. And so must we do. And that is it which the holy Ghost showeth us here, saying, Behold the man is happy whom God chastizeth. And why so? For men cannot abide to be governed by God, but they strive against him and continued always unamendable, and therefore it is needful and profitable for them to be chastised of God. And for as much as we see God's hand lifted up now a days both generally and severally: we aught to be the more touched with this doctrine. It is apparent into what enormities the world is come: and is it any wonder then, if God show such rigour? And yet is it certain that he beareth very much with us in doing thereof. True it is that a man may see he punisheth not the wicked as he doth us, notwithstanding that they be rebellious and obstinate to the uttermost, and will not yield themselves unto God for all the warnings that a man can give them. But what? He summoneth them by all the afflictions which he layeth before their eyes in the persons of other men, and specially by those which he maketh them to feel now and then in their own persons. And he will condemn them of stubborn wilfulness because they continued so rebellious and obstinate. But on our side, let us pray him that he will not suffer us too be so hardened: but that assoon as he shall show us the signs of his displeasure, he will work in such wise in us by his holy spirit, as he may soften the said hardness of our hearts, that his grace may take place when he shall have received us to mercy, according as we have need thereof, and as we may perceive if we be not toto overblockish.  
But let us fall down before the face of our good God with aknowlegement of our faults, beseeching him to make us so to mislike of them, as we may desire nothing so much as to return to him to crave pardon, framing ourselves wholly to his good will, according as he hath showed the same to us in his holy law, to walk all our life long in his fear, And so let us say, Almighty God, etc.   

The xxij Sermon, which is the sixth upon the fifth Chapter.  
19 He will deliver thee from six afflictions, and in the seventh the evil shall not touch thee.  
20 In the time of death he shall preserve thee from death, and from the sword in the time of war.  
21 Thou shalt be hidden from the scourge of the tongue, and thou shalt not be afraid when destruction cometh.  
22 Thou shalt laugh in destruction and dearth, and shalt not be afraid of the beasts of the field.  
23 Thou shalt have league with the stones, and the wild beasts shall be brought to have peace with thee.  
24 Thou shalt perceive that thy Tent is in surety, and in visiting thy house thou shalt not be grieved.  
25 Thou shalt see thy lineage increase, and thine offspring as the grass of the ground.  
26 Thou shalt come to thy grave, being full as a reck of corn gathered in due season.  
27 Behold, we have inquired of these things, it is so: therefore hearken, and mark it for thyself.  
YEsterday I entreated of the comfort that is set down here for all the faithful when God afflicteth them: which is, that their wounds are not deadly, because God will at length deliver them from their miseries, for so much as he is the Surgeon to cure their stripes. And truly he tempereth them with such measure, as we are not utterly oppressed, because he upholdeth us for pity of the feebleness that is in us. Therefore to be short, God by his wonderful providence doth continually 'cause the issue of our afflictions to be happy, and ministereth matter of gladness unto us, considering how it is for our benefit and welfare, as Saint Paul also speaketh in the eight to the Romans. And now to confirm the same matter it is said, That God will deliver his chosen from six troubles, or dangers, and that in the seventh the evil shall not come at them. Hereby it is signified unto us, that God will perchance suffer us to endure many miseries, and when we be escaped out of one, we shall enter into another, and that it may be as a continual exercise for us all the time of our life, so as there shall be no respite for the poor children of God, but that they shall be tormented now after one fashion and now after another. Yea (which more is) it behoveth them and it is expedient for them to be so handled, because of their sins: but yet nevertheless God giveth their afflictions a good end, notwithstanding that the number of them be infinite. Thus ye see in effect what is showed us here. And we have need of this promiss, considering the untowardness that is in us. For albeit we have felt by experience, that God have aided and succoured us in some adversity: yet afterward if we be in danger again, it seemeth to us that there is no looking for succour at his hand. See ye not an over great unthankfulness and frowardness? Yet notwithstanding, as often as God helpeth those that are his, it is to assure them for the time to come, to the end they might always have recourse unto him, reasoning thus with themselves: seeing that my God hath helped me and pitied me at my need, he will not forget me any more so long as I live: therefore will I call upon him and resort unto him for refuge, and I am sure he is ready always to remedy all the inconveniences that can happen unto me. Behold then how God would assure us of his succour, and yet we cannot found in our hearts to trust unto it. On the contrary part, when he doth us good, we imagine that he is weary to be overcloyed by us, and that he would not have us too trouble him any more, or rather we forget his relieving of us, so as we put no trust in him as he would that we should do. We see then how we have need to mind well this lesson, that is to wit, that God will deliver us out of six troubles: as if it had been said, we must not trust in God, only for a day or two, or only for one push: but for asmuch as our life is full of many miseries, so as we be no sooner cropen out of one adversity, but there cometh another fresh in the neck of it, and so we be tormented with miseries out of number: therefore inasmuch as we have a continual battle, and should be overthrown incontinently if God were not at hand to help us: we must believe it for a certainty, that he will not fail us. Some expound this text more precisely, as though it were said, that God will deliver us from miseries all the time of our life, and in the end make us to pass out of all, by taking us out of this world. For like as the world was made in six days: so also man's life is willingly comprehended in that number, and then cometh rest when God strippeth us out of this mortal body: for ye see how he than maketh an end of all our labours, griefs, and battles. But let it suffice us to have the plain meaning of this text: which is, that although we be tossed with many miseries during this present life: God will continually make us way out of them, and bring us to a good haven. To be short, mention is made here of seven corrections after the common manner of the holy Scripture: for this said number of Seven importeth a great, and as it were an infinite quantity. And here ye see why it is said in the proverbs, That the righteous man falleth seven times a day and riseth again. True it is that some men understand this to be meant of sinning: but Solomon speaketh only of the mischances that we fall into. For we be beaten with many rods, one while there cometh some disease, and an other time some other adversity: now some man shall trouble us, and an one another shall do us some wrong. You see then the falls which Gods children fall into, so that in stead of holding them up with strong hand, it seemeth that he letteth them tumble down like little babes which have no strength. But what? When we be so fallen, God doth always relieve us: and specially (as he sayeth in another text,) he will have his hand under us, and will not suffer us to fall over hard. Then let us learn by this strain, that we are warned first of all not to marvel though it behove us to come in many tribulations. And why? for God hath set us in the world to the same purpose and end: and therefore it is not for us too promiss ourselves this or that. And what shall we gain by bearing ourselves in hand that we shall have that thing which is not in our power to have? Also God will always suffer us to be disappointed of our expectation, when we be so foolish as to make our reckoning without him, and submit not ourselves to his government. Therefore no man must warrant himself a continual rest, seeing that God will have us too fight, and that it is his pleasure to exercise us so. Furthermore, sith we see that we cease not to provoke God's wrath, and that there is such store of faults in us: it is meet that we should thereupon desire to live at our ease, and in pleasures, never to part from them? were not that enough to make us rot in our own dung, if God should not scour us from them by afflictions? Let us learn then to prepare ourselves to battle, assuring ourselves that while we live in this world, we are not here as in a Paradise, but we be here to have many miseries and troubles, because Gods will is so. And so we know that adversities are profitable for us, yea and necessary for our salvation, and that God is feign to visit and quicken us up after this manner. Thus much concerning the first point, how the holy Ghost declareth here that the faithful shall be subject to many infirmities. For he speaketh not but of God's children, even of those to whom he showeth mercy: and yet notwithstanding he sayeth even of them, that they shall be tormented, not of one affliction alone, but of six or seven. Now by the way after we be warned to be patient in all our adversities: let us also bear in mind the present comfort that is given us here: that is to wit, that God will never fail us at our need. True it is that he will not secure us at every pinch, to exempt us utterly from all misery: but yet will he secure us in due season, and that shall be enough for us, although we be driven to an afterdeale, and be not aided by him so soon as our desire would crave it. For our desires are as boiling as may be, and God delayeth and letteth us alone too try our patience. But in the mean season (as I have said) let that suffice us which God hath declared unto us: namely that we shall not be disappointed of his help, so we tarry his leisure quietly, till he see it good to deliver us. Thus ye see what we have to bear in mind. And in conclusion, whensoever God shall have made us to wade out of miseries, so as he suffereth us not to enter into them any more, but delivereth us out of them once for all: It is as much to say, as God will continually increase his goodness towards us, and that if we have felt his help six times (that is to say many a time and often) in the end he will show himself yet more favourable towards us, and his meaning is, not only to reach us his hand at all times, to make us way out of the miseries wherein we be: but also will take us into his eternal rest, and make an end of all the troubles wherewith we are encompassed as now. So then, all the benefits that God bestoweth upon us in this present life, do guide us unto this one mark: that is to wit, that in the end our salvation shall be perfect and full. God as now giveth us a little taste of it: but let us tarry till he have brought things to their true perfection, and then shall we perceive him to be our Saviour. Lo how the benefits which we receive in this world, aught to give us a more large and high expectation of God's goodness, the which is showed now in part, and not all wholly. But after he hath said so, he addeth, That we shall be delivered in the time of dearth. Some are of opinion, that Eliphas declareth here the seven afflictions whereof he hath spoken. But this so curious exposition, hath no substantialness for a man to rest fully upon. Therefore let us follow the natural sense such as it is: that is too wit, that according as the miseries are infinite wherewith God scourgeth us in this world: so must our hope stretch out itself far and wide, too the end we may continually wait for the said deliverance which he hath promised us, what soever kind of miseries we endure. Ye see why here is mention made of dearth, of war, of wild beasts, of storms and tempests, of fire, and of other calamities, according as we see how our poor life is besieged with so many sorts of adversities as nothing can be more. The thing then that is declared to us in effect, is that God not only draweth us out of dearth, nor only delivereth us from war: but also that in what trouble soever we be, we shall find that he hath the issue of it in his hand, according as it is said that he hath the issues [or outgoings] of death in his hand. And this is a right necessary point. For we see what the superstition of men is: that is too wit, that they distribute God's offices unto others, because that (too their seeming) they could not find remedy for all inconveniences, if they should resort all too one place. Hear ye see why the Papists make one Saint or two, or three, or four too have the charge of Agues, another too have the keeping of the fruits of the earth, and a third too have rule of such a disease. And why is it? for they imagine that if they should resort unto God when they have the ague, or if they should come to him for help when they have the dropsy: he were not able too intend too so many things at once, and therefore it were better that each several office were committed too a several Saint, or else to two or three of them, and so consequently that the like should be done too this Saint and that Saint. Behold how men tear God's majesty in pieces by their devilish superstitions, when they rob him after that sort of his operation, and put it over too his creatures. Also let us mark well this doctrine, wherein it is declared unto us, that if God keep us from the plague, he will also keep us from the sword, so as men need not too go distribute his office to this man or that: for let us assure ourselves that he will be our Saviour, not only in part, but also throughout in all things. Therefore let us boldly have our recourse unto him, not only in one kind of adversity, but in as many as shall come upon us, assuring ourselves that his power shall extend even unto all the deaths that can threaten us, according as it is said, that he not only hath a way too deliver us from death, but also hath ways which are incomprehensible to us. When we be afflicted on the one side, God will on tother side make us feel that we be helped. When we be locked up so as there seemeth no way for us to scape, God will find one for us, yea after his own fashion, that is too say, above the understanding and opinion of the flesh. But by the way we be here new again warned too prepare ourselves to patience, not only for some one kind of adversity, but for all that ever can betide us, according as we see how men are borne too divers afflictions. And I say this, because that such as are strong enough too endure some one adversity, will immediately be overcome of some other temptation. As for example, a man shall find some that can endure poverty and yet one sickness will carry them away in such sort, as they shall fret against God and there shall be no mean to appease them. Other some can well away with sickness, or with this thing or that: but if a man do them any wrong or injury, or if a man go about too deface them, in that case they have lost all their patience. Then may there now and then be an appearance of virtue in a man, as in respect of some one kind of temptation: but in some other he shall fail. For this cause it behoveth us too mark well what is contained in this strain: namely that God will not commend a man for showing himself stout in some one point, if he be cold and incontinently quailed in the rest. But our patience must reach further: that is too wit, we must yield ourselves peaceably in all that ever God shall send us. For when we be exhorted too be patient, God setteth not before our eyes one misery, or two, or three: but he sayeth that every of us must take up his cross or farthel. And what manner farthel must this be? we must not make our own packet, to say, I will have such a measure or such a portion: but it belongeth to God too give us our burden. And he advertizeth us, that when we shall have been persecuted after one fashion, we must be fain too enter into a new and far divers battle. Therefore we must prepare ourselves thereunto. And here ye see also why afflictions are termed, A cup or drinking glass. For like as when a Physician giveth his patient such quantity as he thinketh good, the patient must be fain to receive the drink in such portion as the Physician shall have appointed: or like as a father in cherishing his children, cutteth every of them their pittance, and giveth them to eat and drink after his own pleasure: even so must God dispose of us, and have the authority over us too charge us, and too give us such portion of miseries as he shall think good. Seeing the case standeth so, let us remember the doctrine that is set down here, how God will deliver us from famine in the time of dearth, that he will save us from the sword in the time of war, and that he will defend us from wild beasts: as if it were said, that men shall not only be assailed, some by famine, some by war, some by pestilence, and othersome by annoyances of wild beasts: but also that as well the one as the other shall feel, that they may have as many annoyances, as we see there are means too trouble us, and that they are as many enemies near about us, and that if our God have not his hand stretched out continually too have pity upon us and too deliver us, we see a hundred thousand deaths, which threaten us and encompass us on all sides. Ye see then how it standeth every one of us on hand, too think well upon the dangers wherein he is, and too know how miserable our state is, too the end he may be the more earnest in calling upon God. And herewithal let us also be ready to endure patiently, not only some one kind of adversity, but also an infinite number of them, according as it shall please God to scourge every of us. For it is not said, that God contenteth himself with exercising of us after some one sort: but that we must be fain too pass through fire and water: that is too say, we shall not have one sort of affliction alone: but assoon as we be passed out of one adversity, we must straight ways enter into an other. Ye see in effect what is signified unto us here. But it is said immediately, That we shall be in league with the stones and with the wild beasts. Whereby Eliphas meaneth, that the things which are wont too annoy and too trouble men, (such as the stones of the field and the wild beasts are) shall not disquiet us. And how shall not the stones of the field trouble us? Nother in walking, nor in tilling the ground. For we know that the tilling of a ground is the more painful, if it be stony, and that it is the more laboursome for a poor man where his plough shall be oftentimes in danger of breaking, if he turn not away the stones. Lo wherefore our Lord telleth us that the stones shall not hurt our walking nor our labouring in the fields: our walking (I say) to have any unhappy stumblingplot. Also he addeth the beasts of the earth: for we see that the beasts are against us. True it is that the beasts aught of their nature too obey us, because God hath given man dominion over all his creatures, and specially because he hath created the beasts too the end they should be subject unto men, and acknowledge man as the Prince that reigneth here beneath according as God hath ordained. But yet not withstanding, now are the beasts fain to rise up against us And that is, because we have not done homage too God in respect of the sovereign Lordship which he hath over all creatures, and whereof he hath made us partakers. And like as if a man holding a fee of a Prince, and being his liege man had committed some offence, as of treason or rebellion, the goods which he hath shall be excheated: Even so dealeth our Lord. For, for our unthankfulness sake he hath been fain to bereave us of the goods that he had put into our hands, in so much that he hath armed the wild beasts which aught to yield us full obedience, and he raiseth them up daily against us. Behold whereof cometh the contrariety, and as it were the enmity that is between men and beasts. But here it is said that we shall be in league with the beasts: that is to say, that God will restrain the rage that is in beasts, so as they shall have no desire to do us harm. Truly we see that God hath not as yet utterly bereft us of the dominion which he gave us in Adam. For although that Horses and Bulls also be beasts full of fierceness, so as it seemeth that they should overmaster men: yet notwithstanding they be commonly tamed, and men bring them too their lure. And for as much as men have their living in this world: it is God's will that there should still remain some traces of his goodness, and that they should enjoy his creatures in part. But yet for all that, they have not this said league in such perfection as God promiseth here, neither were it convenient for them to have it. It behoveth us too be troubled and vexed by the beasts, too the intent we may feel the fruit of our rebellion against God. Yet notwithstanding it is a special gift which God giveth to those that are his, when they are under his defence and protection: that is too wit, that the wild beasts are peaceable towards them, as if there were a league [between them,] and that God had treated a peace, and were come betwixt them too say, True it is that the beasts have hitherto been enemies too you, but now I will that there shall be peace and agreement between you. Ye see then what is promised here, yea even as it were a singular benefit too such as shroud themselves under the shadow of God's wings. But the mean how too obtain such privilege, is showed us yet better in Osee, when he sayeth in his second Chapter, that God will 'cause a league too be between us and the wild beasts, namely by our Lord jesus Christ. For in that place is expressly handled the restitution of the Church which was decayed and desolate. It is said that God will sand peace throughout: and there with it is added in particular, that he will 'cause us too be in league with the wild beasts. And why so? Because that jesus Christ is the universal heir of all creatures, and all things are given into his hands: and if we be his members, we shall be partakers of all the benefits which the father hath committed too him in all perfection. Ye see then how we may walk through all the annoyances of this world without wounding: that is too wit, because Christ is our keeper, and overseeth our life too maintain our welfare. Yet notwithstanding we shall not cease too be troubled: according as it is needful that God should chastyze us in divers sorts. But how soever the world go, we shall find how it is not for naught said here, that God will make the wild beasts too become as it were tame, so as they shall not rise up against us with such rage as they have been wont too do, because that he will hold them short. And here we have a very profitable lesson: that is to wit, that we must not measure the assistance of our God by our eyesight, but by the promiss of succour that is behighted us from above. And why so? For ye see after what sort God will be honoured by us: that is to wit, he will have us behold the dangers that are near unto us, and when we see how there are always as it were a hundred perils for us to fall into, we must not therefore cease to trust to the aid of our God, [and say:] Behold Lord, it is true that if we look no further but only here below, we shall be totoo much confounded. But for asmuch as thou haste promised too help us at our need, our life must now rest upon thee, and we must put it into thy hands. Lo here a great honour which we do unto God, when we can shut our eyes at all the dangers that threaten us, and embrace the promise that he hath made too maintain our welfare. And too show that the faithful must yield themselves wholly into God's protection, it is said, that they shall laugh in the time of calamity and famine. Not that we shall be senseless, not nor that we aught too be so: but this laughing here importeth such a boldness, as we be not afraid like the wretched unbelievers, who know not what to say when they see themselves in any hazard. Let us mark then that both the good and the bad shall feel the misery that pincheth them, and conceive the dangers too be afraid of them. But yet in the mean season, if an unbeliever perceive any mischief towards him: ye shall see him so carried away with fearfulness, as there is no comforting of him. And (which worse is) men do muse continually upon their torments, according as it is said that the wicked shall flee when no man followeth him. And in another text it is said, that there needeth but a leaf too fall from atree, too affright those that have no trust in God. Ye see then that if men trust not in God, and commit not themselves wholly unto him, they shall be so scared out of their wits, as they can have no rest, according as it is said in the Law, that their life shall be hanging as at a thread. In the morning they shall say, is it possible that I may go forth until night? and at night they shall be in perplexity to know if they may see the morning. Ye see then how they that regard not God, are in continual thoughtfulness: and not so only, but also they are in so extreme agonies, as they wot not whither they be alive or dead. But contrariwise, when God's children have perceived the inconveniences, and have sighed and been attached with some fear: always they come too say thus: Lord, into thy hands I commend my soul, thou haste redeemed me, thou art soothfast, thou wilt continued thy goodness towards me, even too the end: even so Lord, therefore provide thou for all my dangers. The faithful having called thus upon God, do trust that he will hear them, and therefore they call upon him without ceasing. And although they perceive not that he helpeth them: yet notwithstanding they hold on still their course, warranting themselves that their welfare is assured, because it is grounded upon God's truth, which is infallible and unchangeable. So then, ye see that by the Laughing whereof mention is made here, it is not meant that God's children should become altogether senseless too conceive nothing, or that they should make a sport of it when God threateneth them with any adversity: for that were no manliness, it were rather a beastliness. The children of God then must be afraid, and specially when they perceive that God visiteth them for their sins, they must think of it thoroughly, yea and they must have a feeling of the miseries of their neighbours, too pity them: but yet therewithal they shall also laugh, that is too say, they shall be able to despise all adversities, according as we see how Saint Paul speaketh when he triumpheth against poverty, against all diseases, against hunger, thirst, sword, things present, and things too come: yea and specially when the case concerned fight against the powers above. And wherefore? For when we know that God hath taken us into his keeping, and that he will be our shield: we may defy all the harms that can come too us from men. And it is successively said, that the faithful man shall visit his tent, and shall not meet with any mishap to grieve him. He shall see his lineage increased, and the very breed of his cattle shall be blessed of God. Herein it is showed unto us, that God, to show the love which he beareth us, is not contented only to remedy our mishaps and too deliver us from them: but also blisseth us in divers sorts, and maketh us too prospero, too the intent we should feel his grace upon us. Thus ye see the sum of that which is contained here. But as we have need to consider God's goodness thoroughly because he succoreth us in our afflictions: so on the other side, in all the benefits which he bestoweth upon us, it behoveth us too be attentive too know the fatherly care which he hath of us. And specially that when soever he shall take us out of this world, we may know that which the holy Ghost showeth us here, according as I shall set it forth anon: and finally that in all caces and in all respects God will be the guider of those that are his, and that although they be fain too endure things in this mortal life, and are subject to many changes and overturnings: yet God will preserve them, and his blessing will be sufficient too defend them even too the end. Ye see what the holy Ghost meant to show us here by the mouth of Eliphas. But among the other graces which our Lord promiseth unto men, and whereby he will be known too be gentle and loving, one is when he giveth us children. For we know how lineage is a singular honour which God doth unto men. And verily if he will have his goodness known even in respect of the beasts in that the beasts do thrive and increase: If God (I say) will have his goodness and favour caught hold of thereby: what is too be done then, when he createth children and formeth them after his own image? for is there not a more excellent and greater dignity in man's nature, than in all other creatures? So then, no marvel though God do so often in the holy Scripture mark out this said blessing as a precious thing. By the way, if men be afflicted by their children, let them understand that the same proceedeth of sin, and that God's order is reversed in that case: Neverthe less we may manifestly perceive, that God could not tell in the world how too utter the love that he beareth us, nor his great goodness towards us, better than by giving us issue. Finally it is said, that the faithful man shall be gathered into his grave, as a stack of corn is gathered together in due time, and laid into the Berne: and also that a man shall come thither in abundance, that is to say, he shall have lived his fill. Hear Eliphas meant to say, that God will preserve his servants from violent death, and guide them after such sort in this world, that when soever they must departed, it shall be as if a man gathered corn in harvest time. And it is better that corn should be laid into a Berne, than that it should perish in the fields: for what were it too leave corn standing in the field after that it is dead ripe▪ The grains must needs shed and come to nought: the birds will eat some of it, and the rest of it must rot and be trodden into the dirt. But if it be gathered into the Berne a man may apply it too good use. So then Eliphas promiseth that after that God hath made the faithful too bring forth fruit in the world, they shall come too full ripeness, and he will gather them up too himself as men gather corn. True it is that he doth not thus always: for we see sometimes how God suffereth his servants too fall into violent death, and that he plucketh them out of this world in the flower of their age, yea and even in their infancy. We see that Cain came to great years of age, and Abel was reached away by the sword. How is it meant then that God will preserve his faithful ones even till they be full ripe, as if a man should gather corn into a Berne? we must mark first of all that when the holy Scripture speaketh of these worldly blessings: it intendeth that it falleth out so commonly, and not that it falleth out so continually. Furthermore we must make comparison between the greater benefit and the lesser. When God suffereth his children too be taken out of the world betimes▪ it is for their profit. For God provideth better for the faithful man when he calleth him to him at the age of twenty of thirty years, than when he letteth him live till threescore. And specially when we see the world flowing out into such corruption, that all is confounded now a days: I pray you aught we not too esteem them more happy in that God hath drawn them away too himself, than if they had longer time too languish here? It were a miracle if men could continued here and come all to old age. For we see what snares Satan layeth for us, and how it is right hard to walk through so many outrages. Therefore if God pull away his children quickly: let us be sure that he doth it for their greater benefit. And specially we have hereupon too understand, that although they be bereft of this blessing which is small in respect of that which God will give them: yet doth he not cease too love and favour them by suffering them too fall so into speedy death, like as those that are persecuted by tyrants, have a most precious death. For they offer up a sacrifice which is most acceptable too God: and it is an offering of sweet savour when he seeth his word sealed up with the blood of Martyrs. So then, when we compare the less with the greater, we shall find that this promiss of feeling continually the said blessing of God in sending them to their gra●e as corn that is gathered in his due time, is not in vain towards the faithful. For how soever the world go, he rypeneth them continually. If a faithful man die at the age of thirty years, what doth he? It seemeth not that he is greatly sorry for it, he maketh no great struggling against it as we see the unbelievers do, yea when they be even as stolen as earth, as the Proverb sayeth. Behold a despiser of God and a worldling, which never thought upon death: and when it cometh too the point that God will pinch him in good earnest, it will make him grind his teeth and fret with himself, weening too withstand death, and saying: Can I not prolong my life one year longer? He takes himself too be a piece of green wood that crackleth on all sides. Contrariwise when a faithful person dieth, although he endure much, yet he betaketh himself unto God, and comforteth himself in him: and although there be striving seen in his body, yet hath he his mind quiet, and he desireth nothing but too frame himself too Gods good will, choosing rather too die when God calleth him, than too live here. To be short, he desireth nothing but too obey his good heavenly father. We see then how God doth always rypen his servants before he call them out of the world, so as they be fully satisfied when they come too their graves: and he that bringeth but twenty years too his grave, is more ripe than another that shall bring (as ye would say) a million of years with him: according as we see how the unbelievers do fret and chafe themselves against God when he calleth them, so as they be never ripe nor old enough. So then let us mark that God bereaveth not his children of the thing that he promiseth them in this text, that is to wit, that how soever the world go, they shall come to their grave like corn that is through ripe, and meet to be applied to good use. And therefore let every one of us be contented, when God hath given him the grace to live in this world, seeing we have record [in our consciences] that we be verily his, and that he will draw us to himself. And although it please him to keep us in this world for a time to exercise us with many afflictions and miseries: yet let us not cease to taste continually of his goodness, which he maketh us too feel so many ways, and whereof we shall have full fruition after this present life, when he shall have called us to the eternal rest which he hath prepared for us, and which is purchased for us by the death and passion of our Lord jesus Christ.  
And let us fall down in the presence of our good God, with acknowledgement of our faults, praying him too give us the grace, that in walking through so many dangers, we may know how our sins are the cause of it, and that we have need too be so beaten and chastised at his hand. And therewithal let us pray him too grant us the grace, that the corrections which he sendeth us may not be unprofitable to us, but that we may through them learn too fear his justice, so as we may be the earnester too call upon him in our necessities: And also that he will give us the grace to walk together in one right brotherhood, and thereby show how we be rightly his children, and that we seek nothing but too knit ourselves together in all goodness, whereas we see the unbelievers conspire to despise God and all right and reason. That it may please him too grant this grace, not only to us, but also to all people and Nations of the earth. etc.    


The xxiij Sermon, which is the first upon the sixth Chapter.  
1 IOb answered and said unto them.  
2 O that my distress were well weighed, and that my sorrows vere put into the balance.  
3 It would be heavier than the sand of the Sea, wherefore my words are swallowed up.  
4 For the arrows of the almighty are in me, whereof the poison drinketh up my spirit, the terrors of God are directed against me.  
5 Will the wild Ass bray when he hath grass, or will the Ox low when he hath fodder?  
6 Shall that which is unsavoury be eaten without Salt? or is there any taste in the white of an egg?  
7 But the thing which my soul hath loathed to touch, is as it were the disease of my flesh.  
8 O that the thing which I desire might happen to me, and that the thing which I love were granted me.  
9 That is, that God would crush me and break me, and that he would cut me as abowe.  
HEre we have to consider, what the state of a poor man is when God scourgeth him, and maketh him too feel such misery, as it may seem to him, that he hath God against him. We see there is no power in men, that can hold out when the case is so. And it is very true that job was never yet utterly overthrown, so as he should have no patience at all: but yet notwithstanding it was not without much difficulty, that he could gather his wits to him, too have some comfort. By the way (as I have said) we have to behold, in what anguish mortal man is, when God showeth himself as his adversary party. And it is greatly for our behoof to mind this lesson, because we be over negligent, yea and there are overfewe that think upon this kind of temptation. For when we be spoken to of suffering any misery▪ and of being patient in adversity: we be fleshly, and we mount no higher than our sensualtie is able to comprehend: that is to say, that we may endure diseases, we may be put too some troubles, this or that may happen unto us. But the greatest mischief of all, which is able to overwhelm men utterly, is when God presseth them, and maketh them too feel his wrath, as if he were bend full against them to say, why have ye offended me so? Therefore when God showeth himself so sore against men: behold, it is a temptation which passeth all that ever we may endure in our body. And here ye see why I said, how it is good to try that thing thoroughly which is contained here. job then saith, that he would feign that his distress were well weighed, and on the other side, that his sorrows and griefs (that is to wit, the misery which he endureth and suffereth) were put together with it into the balance. For then (saith he) it should be seen, that this misery of mine is heavier than the sand of the sea. And for proof hereof, god hath shot his arrows at me, yea even poisoned arrows, in so much that I am as it were fired, my spirit is as it were swallowed up, or my spirit is as it were steeped in bitterness, by reason of Gods said arrows which have pierced me. Behold whereat he beginneth. But it seemeth here, that he frameth an unjust complaint, when he sayeth that his misery is so great, as no sorrow can be able too match it, or be answerable to it. And this complaint draweth near too that which Cain made, the which (as we know) was not without blasphemy. For as soon as Cain heard the condemnation which God pronounced against him: it is certain that he could not justify himself, (for his sin was manifest, and he was convinced of it:) but he accused God of cruelty or overgreat rigour. My punishment (saith he) is overgreat, I am not able to bear it, thou wilt chase me over all the earth, I am not able to stand before thy face: how dost thou handle me? we see here that although this wretched caitiff could not deny but he was punished justly: yet notwithstanding he had his startinghole, that God punished him not uprightly, but passed measure in rigorousness against him. I said it seemeth that job doth the like here. For he saith it is no marvel though he be in great distress, because the affliction which he endureth is exceeding great, and much more heavy. As if he should say, he could not lament enough, seeing that God handled him so roughly. But we have seen, how he hath come already even to the cursing of his byrthday, and how he would that he had been borne dead. And not only so, but he also banneth the day wherein he was borne. It seemeth then that job might not be excused. And in deed (as I have told you already) although he have a good case: yet doth he handle it amiss: and it behoveth men to know how there is some faultiness in this respect. Nevertheless he ceaseth not too speak truth when he sayeth that the misery which he endureth is so great and so extreme, as even his words are swallowed up, in so much as in that behalf he is as a man overwhelmed, which hath no liveliness in him, so that all that ever he is able too say, is nothing in comparison of the affliction wherewith God presseth him. Let us mark therefore, that we have here two things: the one is, that we see what a poor silly creature is, when God presseth him with his judgement, as I have said already: and the other is, that we should know, that in fight against our temptations, although we do the best we can too withstand them, and too submit ourselves unto God: yet notwithstanding we sway aside either one way or other through infirmity, so as there is never sufficient strength in us, except God hold us up and suffer us not to bow at all. And why so? It is expedient for us to know, that we be not made of steel, nor that we be not as rocks of stone: but that we be mortal men full of frailty. It is behoveful that God should make us feel this. Also although he assist us in our afflictions, so as we be not overcome: yet doth he make us to be wounded and to halt, that is to say [he leaveth] always some feebleness [in us] which showeth itself in the mighty operation which he giveth us. Thus ye see the two points which we have to consider here. But first of all let us call to remembrance that which I have touched heretofore: which is, that if we be tempted, and whensoever we be pinched with any adversity in our body: we must the more fear still this spiritual temptation, when God citeth us to his judgement, and becometh as it were our judge, so as we must be feign too answer before him, and too tender him our account. True it is that we shall much more perceive that thing which toucheth us in our flesh. And why so? For we be wholly given too that. So then we see commonly that men fear famine, pestilence, sickness, or death which is the uttermost. If a man threaten us with this, we be afraid: but if a man speak too us of God, we be not moved a whit. And why so? Herein we show ourselves too be dull, yea even too the uttermost, as they that differ nothing from Oxen and Asses, in that we make so small reckoning of God's wrath, and of the damnation that is prepared for our souls, I mean of them that continued enemies unto God: But if a man talk to us of any thing that concerneth this present life, we are amazed out of measure. Nevertheless, in the mean time while other continued in their dullness, God ceaseth not too exercise those that are his, after such a manner as he maketh them too feel his wrath, and then (as I said) they be tempted much more without all comparison, than if they endured all the miseries that are possible too be imagined. Sometimes we shall think it strange that the faithful should speak thus: And what? God hath showed himself as a Lion towards me: he hath broken all my bones, I am on a burning fire, I wot not where to become, my soul is as it were swallowed up, my body is as good as rotten, and there is nothing but stinch in me. Wherefore is it that the faithful speak so? It seemeth that they be nice and womanishe: and yet notwithstanding these are they that were most strong and steadfast, and whom we have seen governed by the spirit of God, so as they have had an invincible courage. Had not David a goodly patience: God exercised him very much: and yet we see he always had the upper hand, so he was never carried away unto wickedness for all the trouble that befell him. You see here a man of arms, who hath been practised in all manner of battles, not only for a day or for a year, but all his life long: and yet for all his experience, he complaineth as if he had never been acquainted with any adversity, or as if he witted not what it were to be afflicted. Yea verily. But (as I have said) let us mark that he was not pressed with bodily harms. And although he were sensible as other men are: yet had it not greatly grieved him too bear any sickness or too suffer any such other like thing. What is it then, that driveth him too complain so? It is because he entereth into himself, and is touched in his conscience, as though God had not only forsaken him, but also were become his deadly foe, and pursued him even unto hell, too say: thou shalt have neither peace nor truce, but I will drown thee altogether. Seeing then that David was so pressed with the feeling of his sins, and perceived that God's wrath was kindled against him: ye see what nipped him even too the heart. Ezechias felt as much. For God not only afflicted him with sickness as may commonly befall unto us: but also besides that he showed him a token of his displeasure. Therefore it seemed unto him, that God would repeal and disannul all the grace that he had granted him before: And further that his death should 'cause God's service too be quite overthrown, which had been established by his hand. When Ezechias conceived so great and so horrible vengeance of God: there was good reason why he should be so dismayed. And so ye see why he made such complaints as are contained in this song. Therefore let us mark that when God afflicteth us in our bodies, we can well take patiently the miseries that he sendeth us: for, that is nothing in comparison of the anguish which they endure, whom he maketh to feel his wrath and vengeance: and yet notwithstanding it is for our profit too come thereunto. And although it be so hard and bitter a thing unto us: yet nevertheless we must be fain too come too it. And why so? For they that conceive not their bodily tribulations, pass not too seek help of the diseases of their souls, because they perceive them not at all: and so consequently they pass not to seek atonement with God, for they consider not his justice. So then (as I said) it is more than necessary for us to be wounded with God's judgement, that when we have taken hold of it, we may be constrained to groan under such anguish, according as we see it to have been in job. True it is that every man shall not have like measure, and God also knoweth what we be able too bear. According as a man shall be weak, and as God shall not have endued him with so great a grace of his holy spirit: so verily will he make him too feel his judgement thereafter: howbeit he will hold him up, and make him to taste of his mercy in the mids of his wrath, so as the same shall not utterly dismay him. But as for him that hath received a more singular strength, and whom God hath fortified with his holy spirit: he must be feign to sustain greater brunts, and far rougher assaults, than such as are feeble like little children. And here ye perceive why we see these spiritual battles in David, Ezechias, and job, which never a one of us shall find in himself. True it is that we shall have our portion of them: for (as I have said) without it we would become dullards, and it would be a sign that we were forsaken of God, so as we should have our consciences rocked asleep too much. But when God presseth us with his judgement, it is but for a small while if we compare ourselves with the holy persons that have encountered against the sorrows of death and hell. And why so? For God had armed them, yea and he had so fenced them with his own strength: that although they were bowed, yet were they not utterly beaten down: and if they were beaten down, yet did God lift them up again. And therefore it behoveth us to mark well what is said unto us here. Furthermore when we see job so sore pressed, even job I say, who was the mirror of patience: let us learn to walk advisedly. For if this happened to the green tree, what shall become of the dry tree? We see that job was so hartburned with anguish, and we see he was so dulled with torments, as he witted not what to speak: and what shall become of us then, if God list too scourge us rigorously? must we not needs quail utterly? But this must not astonie us: nevertheless it standeth us on hand to be afraid. For we can be hardy enough while we be far from blows, as our ordinary manner is: insomuch as there is none of us all, but he will make himself as valiant as can be, and it seemeth that nothing shall be able to daunt us. Let us rather consider what our feebleness is, too the end that we may not be puffed up with vain presumption, but may understand how we be but poor creatures, & that we cannot well hold out one minute of an hour, against the assaults that may be given us on either side, except we flee to our God, praying him to strengthen us. You see then what we have to do, when we behold the example of job. Moreover let us mark well this word when he saith, That the arrows of God are in him, and that the venom of them hath drunk up his spirit, or that his spirit hath sucked in the venom, for either of both ways may be spoken. But the principal point that we have too mark here, is that job doth us to understand here, that he hath not to deal with men, nor that the case standeth as when we endure some afflictions in the flesh. I know (saith he) that it is God which warreth against me: and not only so, but his arrows also (saith he) are in me: they have stricken me too the heart and are run quite through me. In the first place, job showeth, that he is feign too endure battles, as if God himself warred against him. And what a matter is it when a mortal man who is a thing of nothing, should be forced so far, as too feel that God prepareth and bendeth himself against him, and yet notwithstanding be able to outstand it? How should that be possible? Nevertheless (as I have said already) we must needs be brought to that point, for our own profit. And in good sooth we profit evil under God's scourges, if in the mean while we beat our brains, or reason with men, to see from whence the adversities come unto us, and linger here still below: this is very ill considered of us. As for example, if one that is diseased think with himself: such an inconvenience is light upon me: Lo such a thing is the cause: and that he cannot suffer any affliction whereby God shall give him occasion too feel his wrath: this man is far from receiving fruit by the chastisements which God sendeth him. I say, when we cease not to allege this or that, too hold ourselves still to the creatures: we profit very ill. Therefore we must mount up to this step: that is, that the adversities come of God, and that they come upon us because of our sins: and heerewithall let us understand how it is as much as if God had shot his arrows at us, and wounded us. So then let us bethink us well of this word, when job sayeth, that the arrows of the almighty were let flee against him. Yea and he sayeth expressly that they stick fast in him, and that his spirit is as it were swallowed up. Where by he meaneth, that his distress cometh of the said fearing of God, according also as he addeth, that the terrors of God are bend against him. And for the better understanding of this strain: let us mark that God doth oftentimes afflict those that are wilful and hard hearted. But what? Their mind is never the more humbled for all that. For they beat back all God's judgements, as an Anuylde beateth back the hammer. But God woundeth whom he listeth when he meaneth to humble them, insomuch that they be stricken quite through, yea even to the bottom of their heart. Thus ye see what job meant to express. True it is that sometimes the like shall happen to the reprobates also. But when full account is made: it is a special grace which god bestoweth upon his own children, when he pierceth them so throughout, and maketh them too feel his vengeance within their hearts, in such wise as they are as it were swallowed up by it, and their hearts are consumed by it. This will be very hard for us, and we will flee from it if it be possible. But thereby God worketh our welfare, and it is much better that it should be so, th●● that we should be blockish to beat back all the conceits which God sendeth us when he purposeth to scourge us for our sins, and too make us feel how it is a terrible thing to have him against us. Behold how we must profit ourselves by such wound, knowing that god intendeth to humble us, to the end we should not be as the scorners, who do nothing but mock at his judgements: and that his making of us too feel them to the quick, is too the end we should quake at them. Furthermore we see what need we have of such a medicine, sith we be such dullards as to follow the lusts of our flesh. For what are we the better for God's word? how are we moved for all the threatenings that are made to us? It seemeth that we would hold our own against God, and spite him by our defiances. Behold the pride which is to be seen commonly in men: and we also should be subject thereunto, were it not that God cleanseth us of it by showing himself so rough toward us, as we might feel his arrows in our hearts, and that all our courage might be swallowed up by it. And likewise job saith, that the terrors of God are directed [or leveled] at him. And why so? For his words are as it were swallowed up, or consumed. Whereas he saith that the terribleness of God was leveled at him, he meaneth (as I have said already) that he hath not men to his enemies, but that it is God himself which warreth against him. True it is that we may be assaulted at men's hands: and yet notwithstanding we must not cease to acknowledge that which is said here: that is to wit, that God armeth his creatures against us, to the end to show us his displeasure. At a word, on what side soever the mischief do threaten job, yea even that he be wounded, he must acknowledge how it is the hand of God that toucheth and presseth him. And this is the cause why he saith the terrors [or the terribleness.] He knows well enough that when God scourgeth him, his int●●t is to have him return unto him, and that God seeketh nothing but to receive his servants too mercy, and too deliver them from the trouble which they endure. But in these sorrows which he suffereth, he is not able to take hold of the goodness which God intendeth to use towards him. And thus ye see what is the cause of our impatience: even for that we are not touched as were requisite, to tender God his due honour. For proof hereof, when we speak of calling upon God, and of desiring him to have pity upon us: we do it but ceremonially until we know that we are at the last cast, and that we be as poor damned souls and forlorn creatures: Until we know this thoroughly too the quick, it is certain that our desiring of God too have pity upon us, shall be but from the teeth outward. And therefore a man never honoureth God in good earnest, unless he be confounded in himself. For the matter consisteth not altogether in saying, that God must be superior over us, and we subject to him as all other creatures are: But we must yield him this honour which is specified here: namely that he only is righteous, and that there is nothing else in us but all manner of wickedness, too the end we may have our mouth shut, and be destitute of all excuse, so as we may not make any account of ourselves, but acknowledge that nothing belongeth too us but shame, and that we deserve too be cast away as stin●●ng and cursed creatures. If we be not come too this point, it is no honouring nor serving of God, according as Saint Paul showeth in the third to the romans. For in speaking of God's infinite glory, he sayeth it becometh us too come before him with such fear and lowliness, as we may be like poor offenders with halters about their necks, so as we should go to hell, if he plucked us not back of his infinite goodness. So than it is not without cause that God afflicteth his servants, and presseth them in such wise as he bringeth them to this point, too the end he may be glorified in them. As touching that he saith, that his words are swallowed up: it is as much as if he had said, that he speaketh not Rhetorically as we see some men do, who are eloquent in setting out their own adversities. As for those that are Cokneys, if they endure any little adversity, they need no man of law to plead their case, it seemeth (to hear them speak) that there are none but they on whom men should have compassion. But they that can so well plead and babble, show well enough that their adversity did not so greatly grieve them: for had they been touched in good earnest, it is certain that they would show that which is said here. And here ye see wherefore it is expressly said in the song of Ezechias, that he had chattered like the Swallows, and that he had no more had the voice of a man to utter his conceit, but had been so shut up that time in sorrow, that he witted not what to say, nor how to couch his words to utter what his mind was. Let us mark then that when God summoneth his servants in such wise, he showeth himself to be their judge and pincheth them to the quick, as they are even destitute of words, and confounded, and know not how too express their meening. Although (say I) that God work so, and that he oftentimes deal roughly with us: yet notwithstanding let us call to mind the convenient remedy, lest we be put to utter confusion. And this is it that Saint Paul meaneth when he sayeth that God by his holy spirit giveth us groanings which are intolerable. When Saint Paul speaketh of the prayers of the faithful, (I mean of the better sort:) he sayeth that when God maketh us too pray earnestly, than we groan: yea we even groan, but we have not a word at hand: for if a man should demand of us, what is it that thou sayest? What is it that thou desirest of God? We witted not what too say too him. We must keep that as a thing locked up, so as we cannot declare by word of mouth, what we meant too say. Ye see then how God remedyeth that which is spoken here: which is, that although all our speech were swallowed up, yet he giveth us a mean too find him, and to get too him, which mean he alloweth: and although that this kind of language be not understood of men, yea and that even the party himself which prayeth unto God be entangled, so as he cannot utter his words: yet doth God understand such manner of speech. Now forasmuch as we see that God heareth our groanings when we be so abashed that we be utterly dismayed in ourselves: Let us bear patiently the adversities which he sendeth us, seeing that he giveth such success as all of it redoundeth too our profit and welfare. Lo what we have too mark upon this strain. Hear withal job useth certain similitudes, too show how it is not without cause that he complaineth so. He sayeth, will the wild Ass bray when he hath grass? no more will the Ox when he hath fodder. And furthermore, Can a man eat a thing that hath no savour, ●● the white of an egg without salt? By such similitudes job meaneth, that both men and beasts are glad when things fall out to them after their mind or desire▪ What is the thing that the wild Ass seeketh? He desireth pasture. Therefore when he hath grass at will he careth not to bray or to grieve himself. Why so? For he hath the thing that he desireth. An Ox likewise is contented when he hath fodder given him. But contrariwise (saith he) how is it possible that a man should be made to like of the thing that is against him? Verily we will not eat of the meats that are unsavoury. If a man should make us to sup off the white of an Egg, it were enough too make us spew: for it were a thing that would go against our stomach. Seeing that this word betokeneth an unsavoury thing: what is to be said of a bitter thing that should serve to choke us? But yet much worse are the miseries wherewith job was afflicted. And therefore he concludeth thereupon, that he would fain have his own wish: which is, that God would kill him at the first blow, and not make him to pine away after that sort. Ye see in effect what is meant here. And first of all let us mark, that this sentence is good and true, yea and that the doctrine contained therein is very profitable: for it is expedient for us too be warned of our passions. There are which stand much upon the reputation of their own virtues: and therefore it is good for us to know that we have need too have our fleshly desires repressed. Why so? Too the end that if things fall out according too our mind, we may have skill to say: Behold, God giveth us our hearts desire, and therefore we have whereof to rejoice. And that if things fall out against us, we may acknowledge and say, behold, it is God that afflicteth us: Wherefore? Even because we have offended him, and he will cut us out our morsels. It is good therefore that these things here should be known unto us, and that we should mind them, and that the remembrance of them should oftentimes be renewed. And specially it is a great shame for men that they have no discretion, seeing that the brute beasts can show them how that according to their measure they have some discretion. True it is that there is no reason nor judgement in an Ox, nor in an Ass. Yet hath God given them a certain wit, which leadeth them thither as their nature goeth. Now let us consider what it is that God giveth unto man who aught too have judgement. Because of the spirit which is imprinted in his soul. It behoveth him to have discretion. But yet let us note further, how it behoveth us inespecially too fight against our lusts. How so? An Ass will leave his braying when he hath pasture afore him: so will not a man do, he will not content himself. Very well. It is good that a man should thank God when he hath prosperity, and that he should know how he is so much the more beholding to God: but he must not fall asleep upon it. Let us learn then that here are two things. The one is, that when God giveth us meat and drink, we be worse than the brute beasts if we make not accounted of such a liberty, but be so blockish in our hearts, that we consider not how liberal and gracious God is towards us. Thus much for the first point. But we conceive the clean contrary in many men: yea after a manner in all men, For how great is our unthankfulness? if God give us meat and drink, have we the staidness that is in brute beasts, to hold ourselves in quiet and contented? Not: we be like unsatiable Seagulles. How fowl and how excessive are our appetites? See how an Ass eateth. Although he have traveled with great pain, when he is put to pasture he satisfieth himself, and then lays him down upon it, he is contented. But as for a man, though he have crammed in as much as four or five men could swall own up, he is not contented with it, he regardeth not what is meet for him, but he will still be heaping up and gathering in of more. When a man hath his Garner full, yet hath he a belly too big for it. When he hath his wine seller well stored, he thinketh that that is nothing. When he hath provision enough for a whole dozen of persons, yet will he not be contented he is like a 〈◊〉 that can never be filled. You see then how men are 〈◊〉 away by their lusts, so as they be never satisfied: such is their unthankfulness. And what judge must such manner of folk have? Even the Asses and ●●en. The Angels need not to come down from heaven too pour God's condemnation upon their heads. In the order of nature a man may perceive, that there is much more reason and modesty in the dullness that is in these beasts, than there is in men who aught to have a further consideration. Behold a special point which we have to mark here: But on the other side also let us learn, that we must not be like the brute beasts in seeking nothing else but belly cheer. For when God sendeth us prosperity, we must not hold us there, that must not be our Butt to shoot at. What then? Let us use the said prosperity, passing continually still further, and preparing ourselves too affliction if God list to send us any: to the intent we be not taken unwares because we made reckoning too have lived always at our ease. I say let us beware we fall not asleep in such carelessness when God sendeth us pasture, and that we be handled as well as we would wish. But let us continually quicken up ourselves, that we may attain too the benefit whereunto he calleth us. Mark this for a special point. Now whereas it is said that we cannot be made too eat that which i● without savour, and that we cannot sup off the white of an Egg without salt: Hereby we may know (as I have said) how that before the blow come, it is good too forethink ourselves, that cold and heat, unsavoury victuals and all other such things are as it were adversities which we shun by nature. Very well, needs must we feel this gear, for we be not senfelesse. But howsoever the world go, let us make ourselves ready too endure patiently the thing that is unsavoury. Let us be contented that God shall do it for our profit. And therewithal let us assure ourselves, that sith he ordaineth it, his only will must be a better taste unto us, than all the things that happen too us by our own good william. What shall be our salt then to make us find good taste in all the adversities that can befall us, so as we may bear them patiently? Obedience, so as we acknowledge, and say, go too, I see here how God afflicteth us. And why? First because we be worthy of it: and secondly because it is his will too advance our welfare by that mean. Behold (I say) what will make us too find good savour in that which heretofore was (as ye would say) loathsome. This then is the point that we must come unto, when we be desirous to find favour in all our adversities, that we may patiently receive all the corrections which it shall please God to send us, and that we may frame ourselves too his good pleasure, desiring nothing but that he will accomplish as he hath begun, to the intent that being guided and governed by his holy spirit, we may seek nothing but to love, serve, and honour him, and too hold all that for good and rightful, which it shall please him to send us.  
And now let us cast ourselves down before the face of our good God in acknowledging our faults, praying him to make us perceive them better than we have done hitherto: and that when it shall please him too make us feel his judgements, although we be pressed out of measure to our own seeming, yet notwithstanding we may not cease to resort unto him continually, hoping that he will deliver us from all our adversities, according as of his infinite mercy it is his will to reach out his hand too us continually: and that although that at the first we perceive not that he is minded to aid us, yet we may wait patiently till time convenient come too show us that he hath always been friendly and favourable to us, yea, truly by mean of our Lord jesus Christ, according as it hath pleased him to choose us in him, and to call us to the knowledge of him, too the end too make us all members of his body. That it may please him to grant this grace, not only to us, but also to all people, etc.   

The xxiiij Sermon, which is the second upon the sixth Chapter.  
8 Who will 'cause my desire to come to pass, and that God may send me my longing?  
9 Which is, that he should break me in pieces, and that he should stretch out his hand and cut me off.  
10 For then should I yet have comfort: I should rejoice in my grief: let him not spare me, and I will not deny the words of the holy one.  
11 What is my strength, that I should be able to endure? and what is mine end if I should prolong my life?  
12 Is my strength the strength of stones ' or is my flesh of steel?  
13 I can no more, and my might faileth me.  
14 He that is afflicted aught to have a good turn of his friend: but men have forsaken the fear of the almighty God.  
We have too go forward with the matter that I began already: which is, that job tormenteth himself here, not for the misery which he endureth in his body, but because God hold him as a poor condemned person, and because he dealeth as a judge with him, and is altogether against him. You see then wherefore job is more grieved than for all the rest that he could suffer. That is to wit, because he feeleth God's hand heavy upon him, as David speaketh in the two and thirty Psalm. And let us mark this well always. For otherwise we shall not know to what purpose he sayeth, I would I were dead, I would God would kill me, I would I were cut off from the world, for than should I have some ease, and I should be no more so sore pressed. And could there befall him any worse thing than death, specially than a death of Gods sending, wherein he should know that God would utterly overwhelm him? And were not that the extremest of all miseries? and yet for all that he saith, that if God would dispatch him at one blow, he could well bear it: but to linger pining as he doth, and too be pressed so long a while, he saith it is impossible for him too keep measure, for it is all one as if he were hold in a burning fire. Then let us mark well this diversity which is between a man that is overwhelmed at the first stroke, and another whom God holdeth (as it were) upon the Rack, whom he scourgeth a long while without giving him any respite, and which is not relieved in his misery, but must be feign to abide it out continually. Let us now come to the ripping up of the case that job pleadeth here. First he showeth that his chief desire should be to die and to be cut off. True it is (as I have touched heretofore) that God's children may well wish death: howbeit to an other end, and for an other respect [then he doth here,] like as all of us must with S. Paul desire to be let loose from the bondage of sin wherein we be hold prisoners. Saint Paul is not moved there with any temptations of the flesh: but rather, the desire that he hath to employ himself in God's service without let, driveth him too wish that he might pass out of the prison of his body. Why so? For so long as we be in this world, we must always be wrapped in many miseries, and we cease not too offend God, being so weak as we be. Saint Paul then is sorry that he must live so long in offending God, and this kind of desire is good and holy, and proceedeth of the holy Ghost. But there are very few that desire too go out of the world in this respect. For so long as we be at our ease, we care not a whit what vices and imperfections we have, nor to be so forward in serving God as were requisite: this gear toucheth us not a whit. What then? If there betid us any trouble, if we fall into any disease, if matters fall not out as we would have them: then we wish ourselves out of the world, and there is none other talk but of our weariness in despizing of our life. Ye see then what Job's wishing was. It was not chief because he knew what his state was: but because the misery that he felt did nip him, therefore he was desirous too have his request at God's hand. For he not only desireth it [in his heart,] but also addresseth himself to God too make suit for it. And this is yet another mischief, that a man wishing death, as job doth here, shall be as ye would say, shut up and shrunk into himself, so as he shall not dare present himself unto God to pray for it, though it so be that he have committed a great offence before. For we must not presume to hide ourselves, nor to have any back nooks wherein to make wishes that are wicked and rejected of God. But yet when a man shall come so far forth as to make such request unto God: no doubt but he sinneth double. Why so? For it is an overgreat rashness for us, to come to vnhallow the name of God. How is it then that we must pray? What rule must we observe in that behalf? That we request nothing which is not agreeable too his will, according as S. john speaketh in his Canonical Epistle. And verily our Lord jesus Christ showeth full well that we must keep the said modesty when he setteth down this petition, That Gods will be done. You see then how job unhalloweth the name of God when he dareth make such and so excessive a request. Now then for the first point, whereas it is lawful for men too wish that God would deliver them quickly out of this mortal body, when their life is besieged here with so many wants and miseries: it is not by reason of the troubles that we must endure here, but because we are always subject to many vices. Mark this for a special point. Let us mark further, that when God afflicteth us, and that there happen things that are sour to us: we must not wish death therefore: but rather we must buckle ourselves to the combat, sith that the will of God is so. Thirdly when we desire too be set free from this bondage of sin, and that God should break the bonds that hold us as now: Let men do it measurably, so as we may be ready to be humbled as much as shall please him. And although it grieve us, and that we sigh because we cannot give ourselves wholly to do what God commandeth: we must first have this consideration to say, Well Lord, if it be thy will, that I being a poor sinner and having vices continually lurking in me should serve thee: grant me the grace too acknowledge my faults, that I may sigh before thee to crave pardon for them at thy hand. Behold (say I) the measure which it behoveth us to keep. Furthermore, let us learn by the example of job, that when we come before God, it is not for us too bring thither our own desires and our own lusts, and to speak whatsoever cometh at our tongues end: but our requests must always be framed according to God's promises, and according to that which he giveth us leave to demand of him. You see then whereat we must begin, if we will pray unto God as becometh us. That is, we must not be rash to threape this or that at his hand: but we must consider well what is lawful for us according to his william. For what honour do all those yield unto God, which crave whatsoever cometh in their mind, without foreconsideration? Their meaning is to have his head under their girdle. Behold (say I) an untolerable presumptuousness, when a mortal man will bear such sway, as God must be subject to his demands. Besides this, we have showed already, how God will have us yield him such reverence, as to seek to know no more than he giveth us leave, and then he thinketh good, and that he will have us to do it with all modesty. Seeing then that job hath happened to overshoot himself so far, and to make such a request unto god as is naughty, & as we ourselves would find fault with: let us be well advised that we be sober minded when we fall in hand with praying unto God and that we have well considered aforehand what things God promiseth and permitteth. And by the way the remedy hereof is not, that we should not pray unto God, when our flesh provoketh us to desire this or that: as there are some who (if a mantle them that it is a perverting of true prayer, to demand any thing of God other than he hath allowed:) I say there are some which will answer, very well sir. I will not pray God at all, for I should displease him if I should make him subject after that sort to my desires: but I may well enough wish this or that, and yet the while not be minded that God should be subject to my desires: But we must not use such by leaps. What is to be done then▪ When we see such wishes, so foolish and full of vanity, and which are not only fond, but also wicked: what is to be done? There is no seeking of any lurking holes. What then? Let us rather lay open our hearts before God, (as the holy Scripture speaketh thereof) so as we have nothing wrapped up in them. But as soon as any desire comes in our mind, [let us think thus:] Is it lawful for me to wish such things? Doth God permit me then? Let us fall too examining of ourselves, that the thing which is entered into our heart may be laid open: and when we have made God privy too it, let us dispose ourselves to pray unto him according to his william. When we have so done, let us on our part consider, that we must not come unto God with our head upright, nor be so bold as to make so far accounted of him, that he should do whatsoever we have conceived in our brain: but we must be subject too him in all points, and in all respects. Now than if we hold us too this measure: ye shall see all our evil lusts corrected and repressed, and our knowing that a man must not covet any thing which he might not be bold to ask at God's hand, will be a bridle too us. And we must not presume to ask any thing, but that which God hath granted by his word. If it be so, we must needs be restrained, and our flesh must not overmaster us to carry us away to this or that. Lo what we have too mark concerning job in this strain. Yet notwithstanding it is a lesson that is very slenderly practised in all the world. For we see how one sort make their wishes without any submitting of them unto God at all: in another sort, there are such vain and fantastical minds, as they desire contraries: there is none other conceit with them but of coining and framing new devices in their head, and never too pray unto God. Behold here an intolerable vice. How so? In that men wander away so, whereas God allureth them familiarly too come unto him? And whereas he telleth them they may be unburdened, by casting all their cares upon him: is it not a great wilful frowardness that men will make themselves such strangers and draw back from him? Yet notwithstanding it is an ordinary matter. Let every man search what is in himself. I pray you how many foolish desires have we in us, which move us too sigh in ourselves, although God were not privy to them? Another sort serve aside to a contrary extremity: which is, that they become like blocks before God, ask this and that, without knowing how, and without having any rule or choice. And hereby it is too be seen, that this said lesson which I have erst set afore you, is very ill known, not only of those that have not been instructed in God's word: but also of all of us. And therefore so much the better must we mark this text, to the end that every of us may hold himself in awe, and learn to frame our desires better than we have done: and to bring this to pass, we must lay them open before God, assuring ourselves that we shall win nothing by our slinking aside. For all things must come to accounted in their time. And therefore as often as we shall be provoked and minded to desire any thing: let us learn to be at this point with God, that he may always be made privy to them. And for the doing hereof, let us examine well all our sins, that we may condemn whatsoever we see is not agreeing to the will of him that aught to have the whole dominion over us. But let us come back once again too that job saith, that his wish was that God should slay him, and stretch out his hand too cut him off. I have already briefly showed whereto these words tend: that is to wit, that God should at one stroke quite dispatch a man without making him to linger. Yea, but what gaineth he by that? Shall a man far the better by that? Yea, so it seems to him. For we know that when we must be feign to endure any torment: it is a comfort to us, when it is not long a doing. But job hath here a further respect: which is, that when God showeth himself a judge towards us, and we feel him to be against us, it is an intolerable torment: insomuch that we could find in our hearts, that the mountains should fall upon us. And jesus Christ also saith: we could find in our hearts that the whole world should be turned upside down, and we had much liefer that all creatures rose up against us, that every of them should bring our bane, and that we were to pass through infinite dangers: so we might not come before the face of God so dreadful against us. You see then whereat job had an eye. And true it is, that this is not known to many. Why so? Because the more part are so blockish, that there is nothing else but hardness and stubborness in them. If a man or a woman be pinched with sickness: they cry out alas. If they be pinched with poverty, or hunger, or any other thing: every man can complain as he hath occasion. But as for the torment of mind, we can no skill of it, when God persecuteth us and showeth us how dreadful his wrath is. And for proof hereof, our consciences are so rocked asleep, that hardly can one be found among a thousand, that ever tasted what is meant by the hand of God so terrible as job setteth it forth here. But yet nevertheless we have need to be so much the better fenced, as we be of the less power against such afflictions. For if God spare us for a time, we know not that he keepeth us for the end. We see many that have been careless and have made good cheer all the time of their life: yea and even when men have laboured to make them feel God and his judgement, they have turned all into mockage: but whose jollity God hath so abated when they drew toward death, that instead of the jesting and sporting whereunto they had been given, they have been feign as then to feel the terrors of hell, and were (as ye would say) locked up in them, yea and utterly overwhelmed of them, because God had cast his lightning upon them. I say we shall see some come to this state. And why so? God punisheth the pride wherewith they were puffed up in their own conceit to grieve him with. Therefore when the scripture speaketh to us of the dreadfulness which they conceive that feel God to be their judge: let us learn, how it is to the end that every of us should think upon it. And certainly the bodily harms do weigh very much with us, according as we be wholly given to our flesh and to this present life. But behold here the Scripture which speaketh to us of amischiefe that is far more to be feared, and which aught to astonish us more: which is, when he maketh us to feel our sins and summoneth us to appear before him. For than he toucheth us much more, than if our bodies were torn in pieces, or if he should lay as many miseries upon us as were possible. Sigh the case standeth so, let us fear God, and let us not think ourselves too have made the better market when we shun his judgement: but let us hold us to it with our good will, and let every of us come to this obedience of examining his life in such wise, as he lay the account of his sins open afore it. You see then how we must deal when we hear the words that are rehearsed to us here. And job saith, that then he should have comfort, and that he should warm himself (or rather be merry) in his sorrow or grief. For the Hebrew word which heuseth in this place, signifieth to burn, or to be warmed, and some translate it to be merry. To keep the proper and natural meaning of the word, let us take, I should be warmed in my sorrow. His meaning then is, that he should have ease if God would stretch out his hand to cut him off at the first blow: and that it grieveth him to be pined, and that God useth not his force to overwhelm him at once, that his misery might quickly be at an end. But yet surely they that are so dispatched upon the sudden, cease not too be afflicted still. It easeth them not so far, as that they feel no more any great pain. But job speaketh like a man overpassionate, that knoweth no more where he is: and therefore (to his seeming) there is no better comfort, than too be utterly razed out as soon as God layeth his hand upon him. As how? When we have any present passion: we imagine that there is none other misery in the whole world, but that. When a man is pressed with a sorrow that is great and excessive: he thinketh nothing at all of other men's griefs, those are nothing with him. If he be in a heat: he could find in his heart to be cooled, yea even in ice. And yet if he be fornummed with cold, the same passion also will be grievous to him to bear, and as bitter as the heat that he shall have endured afore. Yea verily. If a man have either heat or cold, or any other thing that troubleth him in his body: ye shall see him so overtaken, as he shall think that all the contrary miseries would be an ease unto him: and that is because our passions carry us away. Lo how job hath spoken. Let us mark then, that when we fancy reliefs and easments, it is not that they would be so, though God should send us all our desires: we should find that we did but fall out of one misery into another, and that there is none other ease, but to have god favourable unto us. And for proof hereof, if it please him to give us patience when we loose but a finger: he can also well give it us when we loose the whole hand, yea and even when we shall be feign to loose the whole body. Then must we not think that the misery is in the thing itself: but rather in our own frailty. For if we be weak & left up to ourselves: no doubt but we shall be utterly confounded. But if God have strengthened us with his grace: although we have a huge mountain to bear: yet shall we well bear it out. And why? For God's power shall be enough in that behalf. There needeth but one foot of water to drown a man, & one other will draw him out of the sea. Therefore if God reach us his hand, although we were plunged over head and ears: year might we scape. But if it please not him to deliver us: we shall not fail to come to utter ruin. Sigh the case standeth so: let us not think too have case when God shall have changed the kind of misery: but let us assure ourselves that we cannot be eased, except God be merciful & favourable to us, and except he have pity upon us, & show us that he hath forgiven our sins. See here the true rest. Otherwise we must be feign to live in continual unquietness, like as when a sick man turneth and tumbleth hither and thither, he thinketh he hath some relief, or if he be suffered to shift from one bed to another, behold too his own seeming he is half whole. But when he hath tossed and turmoiled himself thoroughly, he seeth that his malady is fiercer upon him: so little or nothing at all is he mended by it. Even so is it with all of us. It seemeth to us that we should be in better case, if God would afflict us after another manner than he doth: but that would never a whit assuage our grief. In this case it behoveth us too flee unto God, and too pray him too withdraw his hand from us: and when he hath once received us too his mercy: then we shall see ourselves rightly eased. As concerning that job sayeth that he should be warmed in his sorrow: he meaneth that his sorrow should be assuaged to his comfort: Like as when there is a great fire under a pot, the flesh will by and by be sodden as soon as the pot is thoroughly heated: otherwise the flesh will lie saping a long while, and become unsavoury. So then is it: It seemeth too job, that when we pine and linger in such extremities, it is nothing else but too make us rot away in our miseries. But yet nevertheless (as I have said) men do not then cease too show themselves utterly desperate: that is to wit, not even then when God forbeareth to make them to languish. But it behoveth us to understand, that if God list to prolong our miseries, it is enough for us that he giveth us patience: and that seeing he hath given it us to day, he will continued it to morrow. If God work after this manner: it is well, the adversities will be easy to be borne, so as if he plunge us over head and ears a hundred thousand times, we will always remit ourselves unto him, so be it that he sustain us by his grace which he hath given us from heaven, making us to feel this comfort of the holy Scripture in our hearts: insomuch that if God touch us, whither he fillip us with his finger, or strike us with his hand, whether he give us great blows with a beetle, or whether he make us too pine away by piecemeal, or dispatch us out of hand: surely nothing shall happen without his wiil, and his will tendeth too our welfare: and so seeing we be his children, there is no cause for us to doubt. And when job sayeth, Let him not spare me, I will not conceal the words of the holy one: He maketh a drotestation which he was not able to persourme. But he speaketh after the manner of them, which are carried away by their affections. Behold (sayeth he) though God have so overpressed me at the first blow: yet will I not condemn him, specially I will not grudge against him, but I will rather bliss his name, and confess him too be righteous: nevertheless sith I am tormented so long, and can have no ease: I loose my patientness thereby. Lo how men proceed according as it hath been declared. And job addeth, that he can no more, and that his strength faileth him, and that he which is afflicted aught too have a good turn at his fre●ndes hands. I have showed already, that job aught too have returned unto God, and too have hold himself there. But what? He buckleth himself against those that have found fault with him: and it is a temptation whereof we aught too take good heed, according as the cause why the holy Ghost bringeth this story too our remembrance, is too the intent we may understand, that when men come to heave at us, so as they scoff at us, and drive us to despair, or at leastwise do the best they can too drive us to it: we must take good heed of our going, that we be not entrapped by them. Why so? Behold a man cometh to me and says, thinkest thou that God hath a care of thee? Thou callest upon him: but thou beguylest thyself in so doing: and surely if God did not as it were abhor thee, thinkest thou that he would have exercised thee with such extremity? Thou seest thyself here to be a poor damned creature, and perceivest thou not how God is against thee? If a man come to me to whet me after this sort, see what a deadly plague it is. But we must ward it off, specially because we have our ears beaten with such temptations, as we may see them and say, behold the devil is come to set me on fire, to the intent I should fret and chafe against God. But I must beat back all his wiles, and gather my wits about me too consider that I have not too deal with men, but with God. And therefore we must put up our complaints unto him, and say, Lord thou seest how this man seeketh nothing but too drive me into despair: he is come hither to make me fall quite and clean away: vouchsafe therefore too receive me to mercy, and let me understand, that all that ever I must endure, cometh not of man, but of thee alone. For although men be workers in it through unadvisedness, or rather through maliciousness, and by craft and outrage: yet doth not any thing happen without thy will: but thy will is good, righteous, and for my welfare. Lo how we aught too proceed. But job hath miss in this point, and his fault must serve for our learning. And certainly the holy Ghost hath meant very well, in that this holy parsonage, (who is as it were a mirror of patience,) is set here before our eyes too be looked upon, too the intent that the same thing may profit us, and that we may thereby receive a lesson which we may apply to our own behoof. So then let us understand that as often and whensoever there happeneth any great inconvenience unto us, we must not make such excuses as these: yea I cannot abide this present misadventure, but if God would handle me after some other manner, I shall well come too it. Let us not set our trust so: but let us consider how nothing aught to put us out of patience, to turn us aside from God, and to make us utter rebels against him. Then let us condemn ourselves in our own vices, in whole and in part: and let us acknowledge, Alas, If God should exercise me after any other sort, then would the thing show itself which is now hidden. There are a number of diseases hid within me, which I know not of myself, but God knoweth them. Therefore it stands me in hand to know myself, and too pray him that he suffer not the great number of vices which are in me, to burst out at liberty to make battle against him: but rather that he will purge them and correct them. Lo how we aught too do in this case. And in so doing, let us not take this conclusion at adventure which job setteth down here when he saith, I will not grudge though God spare me not, I will not deny the words of the holy one. What is meant by this suppressing or concealing of the words of the holy one? It is meant of not giving glory unto God in all points & in all respects. Then Job's meaning in effect, is this: when God shall have scourged me to the uttermost, yet will I not deny him too be worthy of all praise, and acknowledge, Lord it is good right that thou shouldest scourge me, I am thy creature, and forasmuch as I am in thy hand, dispose thou of me at thy good pleasure. job protesteth assuredly that he will do so: but he protesteth it, not knowing himself. Then (as I have said) let us learn to enter into ourselves, and not to tie ourselves unto men. For assoon as we shall have made such a protestation, God will laugh us too scorn. It is nothing else but folly and fondness for a man too say, if such a thing happen I will do this or that, Therefore if a man come to that point, needs must God laugh his pride too scorn. And in good sooth what is our strength? whereof can we boast? So then let us know that after what manner so ever God handle and entreat us, we must always have the discretion to glorify him, beseeching him so to guide us by his holy spirit, as he will give us the virtue of patience thereafter as it shall please him to afflict us. Thus ye see what we have to mark in this strain. And heerewithall he addeth: What is my strength that I should be able too endure? Is my strength the strength of stones? or is my flesh as steel? Hear job entereth into his complaints, too show that he hath just cause too cha●e after that manner, although he pass measure. And why so? For God (sayeth he) on his side is too excessive in chastyzing. Ye see in effect what he purposeth too say. And we see that which I have touched heretofore: that is too wit, that job is so overpressed with the present pain, as he hath no regard of all the rest, but is utterly blind in it. And this is a point that we must mark well. For ye see in what case we be, and experience showeth the same. Whensoever we have any trouble, straightways without regarding what it is, our eyes are dazzled at it, so as we can not discern between red and green, but we babble out this and that too no purpose. So much the more than must we mark what is contained here. job sayeth here, what is my strength? True it is that his strength is nothing. But when he knoweth it and stayeth upon it, is it not the next way too make him more impatient than he was afore? job thinks that his strength faileth him not, save in the present misery that he endureth. But contrariwise let men try themselves thoroughly, and search well what is in them: and they shall find that the least inconvenience that troubleth them and pricketh them, is not without great grief, I mean as touching the body. But this is nothing in respect of that which job endureth through his spiritual temptations whereof I have spoken. He desireth not too be eased of his misery, that he might know his infirmity and humble himself before God, so as he might confess it to be good reason that he should be handled after that manner. What then? He intendeth to show how God handleth him after an extraordinary fashion, and that men are not wont to be so overpressed. His meaning then is to enter as it were into the field of battle with God, and that God should likewise take his sword or I wot not what. Lo how job runs a head. But we must demand and seek what our strength is: not in ourselves, but in him that strengtheneth us. For we shall never find any thing but vanity in ourselves. If we think ourselves to have strength to carry but one farthel, we shall found ourselves overwhelmed under it. For we are faint of ourselves, and there needeth no adversity too come from otherwhere to bear us down. Our strength then is none at all to Godward. True it is that too outward show there may well seem to be some strength in us: but the same in deed is but a very shadow. So then forasmuch as we know how our strength is nothing, let us conclude in general, Alas, what shall become of me if God lay his hand upon me? Aught I not to endure a far grievouser torment, & yet notwithstanding not lift up myself against him? Then although God afflict us as well in our bodies, as in our minds: yet must we not grudge against him to condemn him, as if he did us wrong. But forasmuch as we know that our strength in all cares and respects is nothing: ye see how we must learn to humble ourselves before God, and beseech him to strength us, assuring ourselves that it is he which hath the spirit of strength, and how it belongeth to him only to give it us. For else if we were not sustained by him, and that yet nevertheless it behoveth us to endure a long time: what a thing were it? Let us assure ourselves we should be utterly beaten down at the first blow. God should not need to make the misery endure long to destroy us: for who is he that could warrant himself to continue patient one only day, or but one hour only? Then needeth not God to prolong our miseries to show our feebleness, & to make us to be convicted of it: but let us assure ourselves that we cannot so much as begin any good thing, and much less perform it. And therefore so much the more must we be provoked to pray God to maintain us, and to lift us up even when we be overthrown. Lo in what manner we must consider our own weakness, we must consider it as job did, too say that God keepeth out measure towards us: but rather let us mark that when we have displeased our God, and that he chastizeth us: in steed of amending under his rods, we become worse and worse. Why so? Because that when God toucheth us, we fall to blaspheming of his name, and behold, that is the uttermost and full height of all evil. So then let us learn, that if God will remedy our vices, he must abate this devilish pride of ours, to make us too know it. Otherwise we shall never profit by all the chastisements that he can send us. And when we know the evil that is in us: we must mislike of it and seek remedy of it, to say, Alas my God: true it is that I am so feeble and weak as there is nothing but vanity in me: nevertheless if it please thee to strengthen me, thou not only haste the strength of stone or steel, but also thy strength is infinite. Let all stones and rocks come rush against thee, let there be what storms and tempests there will, so as it may seem that the whole world shall be sunken to the bottomless pit: and yet is it certain Lord, that thy strength is always invincible. And therefore vouchsafe to fortify me with thy holy spirit, to the end that although I be frail of mine own nature: yet I may not cease to fight against the temptations that come to assail us. When we shall have done thus, we shall have profited greatly in this point of learning. And herewithal let us understand on the other side also, that if God pass out measure, & sand us such temptations as we have no leisure to take breath: it behoveth us to cry, alas. Then if God sand us such a temptation, yea or even a hundred of them: what will become of it▪ True it is that our nature will quail in that case. But if God have pity upon us, & that we call upon him to help us in our troubles: that is the way whereby we may be delivered yea and overcome all through patience. Then behoveth it all men to prepare themselves by all means to afflictions▪ that they may feel the hand of God: and if they will have him to secure them, that they may outstand the combats that shall be put to them, they must have recourse unto him, praying him to strengthen them with the power of his holy spirit, that they may constantly pass through all adversities of this world, until they be gathered into the everlasting rest, which is prepared for them in heaven, according as it hath been purchased for us by our Lord jesus Christ.  
And so let us cast ourselves down before the face of our good God, with acknowledgement of our faults, praying him to make us better to perceive than than we have done, in such wise as we being convinced of our wants, may have our whole recourse to his mercy, beseeching him to be our father in our Lord jesus Christ: and that although we be not worthy to be reckoned among his creatures, yet he will accept us for his children, so as we may learn to taste of his love and goodness: and therewithal that he will strengthen us in such wise in all the afflictions which he shall make us to feel, as we may be able to withstand then all, even till he have drawn us away to himself, to make us enjoy the victory that is purchased by our Lord jesus Christ, & the triumph that tarrieth for us in heaven. That it may please him to grant this grace, not only to us, but also to all people and nations, etc.   

The xxv Sermon, which is the third upon the sixth Chapter.  
This Sermon containeth the rest of the exposition on of the xiii. and xiv. verses, and then as followeth.  
15 My brothers have beguiled me as a dryebrooke, and as the waters that pass through the valleys.  
26 They be troubled with ice, and are full of snow.  
17 And afterward fail through drought, and are taken out of their places by heat.  
18 They turn aside by diverse ways, and vanish and perish.  
19 They that have seen [them] waiting in the quarters of Thema, come in Seba.  
20 But being there, they were confounded: and having hoped, when they were come too the place, they were ashamed.  
21 Behold how you be to me as driebrookes: for ye have been amazed at the sight of me.  
22 Have I said to you, bring hither give me of your goods?  
23 Deliver me from the enemy, rescue me from the hand of tyrants.  
THe first sentence that we have heard, tendeth to this end. That the man which is pressed so as he can no more, deserves well to be excused if he be excessive in his passions. And that is it that job allegeth for his excuse. Although I speak out of measure (saith he) men must not think me much to blame, for the misery enforceth me to do it. True it is that this colour may be admitted among men: but as to Godward, it cannot be justified if we allege that the misery is so excessive, that we wot not what to do. For God is able to assuage it, if we desire it at his hand. And furtheremore we cannot excuse ourselves after this present manner, but God shall by and by be accused as if he had no regard of our welfare, or as if he had handled us without any advisement. Verily men think not of this: and yet when we speak of God, we aught not to open our mouth but with all reverence and soberness. Now let us consider whether God chastyze us with discretion or no When it is once agreed upon, that God knoweth why he afflicteth us, and that he never passeth measure: the same must not go for payment when we come to excuse ourselves: but rather we must yield ourselves guilty. So then, seeing that job hath failed in this behalf: let us go the rather too the remedy: which is, that if we be cumbered with great adversities, we should have our recourse unto God, praying him too vouchsafe too succour us. In so doing we shall find, that he will ease us so much as shall be needful, and also that he will not suffer us too quail. Although it shall seem that our calamities are as gulfs too swallow us up: yet will God uphold us with his hand, and preserve us in such wise, as we shall not come too the point too be utterly overthrown. True it is that in respect of ourselves, God's intent is that our weakness should be known, and that it should show itself too the intent we might not have whereof too boast ourselves, but rather that the foolish haltiness that is in us might be beaten down: but yet for all that, we shall be succoured by him in due time. Ye see then [what is to be said] concerning this sentence. And it is said: That a friend aught too do him good which is afflicted: But job complaineth that men have not the fear of God. This sentence ought too be common among us. For we must not go to school to say, Let us have compassion upon such as are in distress: that is engraven in all men. There is no man but he can skill to say that: specially when we be in adversity, every of us will desire men to have pity of him, and to think upon him too his relief. Ye see here a lesson that aught to be more than known to us, and yet in the mean while no man practyzeth it: and therefore so much the less are we too be excused, as our common proverbs serve us to our condemnation. The veriest idiots and the ignorantest persons in the world, cannot say but they have heard that which is common and ordinary among all men. And if a man consider the proverbs that run abroad: he shall find record enough to reprove such as would take covert before God, which say, I knew not what it was, I was not learned it, I was not warned of it. For we have skill enough to say, that a man aught not too grieve the afflicted, but that he aught too pity him: and yet for all that, we consider not of it a whit. You see then that at the latter day God shall have nothing to do to put in long inditements against us for the cruelty which we use towards our neighbours. And why? For every man can be his own judge in this case. But let us mark that when mention is made of compassion or gentleness, the same extendeth very far. For the case standeth not only upon giving meat and drink to a man when he is a hungered or a thirst, or upon giving some bodily relief: but also upon comforting of a man when he is troubled with sorrow and anguish of mind. If a man be hemmed in with adversity, it is no coming to him to vex him more and more, and to put him out of heart altogether, but rather, means must be sought to comfort him. And so the courtesy whereunto we be bound by nature, lieth not only in doing some pleasure: but also in not being hard-hearted to shake them off that are in any adversity without regard of them. It is not to condemn them double, to the end that their misery should be the greater: but rather to be meek and gentle to them, so as we can found in our hearts to mourn with them that mourn (as the Scripture exhorteth us) and to be glad of our neighbour's prosperity. Ye see then what we have to mark. But it is said: that a man for saketh the fear of God when he hath not compassion of the afflicted. And truly if a man remember well the rule which is given by our Lord jesus Christ: he shall well see how there is no fear of God in us, when we be so shrunk away. And why so? For ye see how our Lord jesus Christ telleth us, that we aught to follow our heavenly father if we will be taken for his children. The very heathen themselves could well skill to say, that there is nothing wherein a man doth more resemble God too fashion himself like unto him, than in doing good, inasmuch as it is a kindly thing for a man to secure those that are in necessity. And now ye see how God causeth his daysun to shine both upon good and bad. If I see my brother, if I see him that is as it were a mirror of mine own flesh and mine own nature pinched with adversity, and have no care of him, is it not a token and proof that I think not of God, and that I am overbeastly? And so it is not without cause said in this strain. That such as have no pity upon the poor wretched creatures which are in adversity, have given over the fear of God. Ye see also why our Lord jesus Christ sayeth, that the chief points of the law are judgement, righteousness, mercy, and truth. When we will show that we fear God and desire to serve him: we must come to this present point, that we walk in soundness among men, so as we be not given too guy lefulnesse and malice: and furthermore that we tender every man his right, that we maintain good and rightful caces as near as we can, and that we pity such as have need of our help, in succouring them to the uttermost of our power. Ye see (I say) wherein we shall fulfil God's law. But if we be full of cruelty, so as every of us think only upon himself, and make no account how other men far: herein we show ourselves to have no regard of God. And why? For if we had God before our eyes, we would consider that he hath set us here to live together and to communicate one with another: we would consider that he is the father of us all: we would consider how he hath made us all of one kind, to the end we should one of us have care of another, and none of us draw away by himself alone, considering that we have need one of another. Therefore it is too be said, that such as are turned away from this kindhartednesse, have also turned their back upon God, yea, and that they know not what thing manhood is. Then let us bear well in mind this sentence: That to prove ourselves to have the fear of God, it behoveth us to labour to do good to the afflicted. True it is that for the observing of this general rule, we be bound to do good to all men. Howbeit forasmuchas we have great hardness of heart, we must be softened by the sight of every one that is in distress. And in the same is a good mean to break and abate all the enmities and evil will that have been afore? As how? If a man be in prosperity and afloat, and be hated, and afterward fall and have some great storm light upon his head, the said hatred which had been afore, ceaseth: insomuch that they which had borne rancour against him and would fain have eaten his heart and his guts (as they say) are somewhat appeased when they see what a change is happened unto him. And seeing that affliction is enough to kill hatred to make enmity too cease: I pray you what shall it do when we see our neighbours in adversity? Aught we not to be double moved to succour them? As for those that torment and sting poor folk that are in misery and heaviness, they are not only unkind because they have no compassion: but also they exceed further, forsomuch as they come to increase the mischief. If I see a man that mourneth and desireth succour of me, and I turn my back upon him: I am cruel, and I show myself too know nother God nor nature. But if another come and laugh and mock at him that desireth to be somewhat relieved, so as his coming doubleth his grief: such a one is also double cruel. True it is that I have dealt churlishly on my behalf: but as for him that cometh to set his foot upon the poor man's throat, doth not he show himself to be a wild beast, yea and more than beastly? But such are Job's friends of whom he complaineth. Therefore if we will prove our selves to be God's children, let us learn, not to shake of them that are in misery, assuring ourselves how it is the thing whereunto God calleth us, & whereby he will have a record whither we take him for our father or no: that is to say, if we use brotherliness towards men. But in any wise let us beware we lift not up ourselves against such as endure any adversity, and that we oppress them not moreover. For we see how that is a greater despising of God, than if we made no reckoning of them. Thus ye see what we have to mark. And hereupon job useth a similitude, comparing his friends to a dry brook. Look upon a brook (sayeth he) which runneth not at all times, but is sometimes dry. If there come any great shot of water, and that it freze, a man shall see a great huge heap while the frost lasteth. And afterward if there fall a snow, behold the waters come gushing down, and the brook is so swollen, as he can scarce keep himself within his banks, but overfloweth: a man would think that it should continued so always. But the brook passeth. He goeth here and there (saith he) and in the end drieth up: so as if a man go to the way of Thema, or to the way of Seba, in hope to found water there, he shall be deceived. Now these countries were wild in respect of the land of Iewrye, and there were deserts betwixt them: it had a dry way and in manner untravellable, and therefore it was a place that had the more need of water to refresh men. Behold the travelers (sayeth he) when they shall have seen such a brook, they be glad, and surmise with themselves, we have a river that will give us some refreshing if we be athirst, we may drink water: for we shall have it continually at hand. But when they come too the dry places and think to refresh themselves and to have water there when the heat is great: they see themselves deceived, and therefore they are abashed, and grieved, and angry at the matter. Lo (sayeth he) even such are you. And it is not without cause that job allegeth this similitude here. For we have seen heretofore, that his friends which are come too comfort him, are men of great countenance. And no doubt but they were honoured and renowned as wise men. For even ourselves may perceive they were no common persons▪ but had excellent gifts of grace in them. As touching the matter, job sayeth that all their wisdom was but a blast of wind. And why so? For the chief point in a man, is to have an equal steadiness, that he be not full of vaunts to fling into the feeldand to make great flourishes with his shield, and afterward to mean nothing in deed but only a bravery, according as we shall see some that make fair faces, and by and by in the turning of a hand they are become other men, in somuch that at sometimes a man would say: Behold yonder Angels: and anon a man shall see them wash away like water, so as there is no hold of them. job then in applying this comparison to his friends, showeth that they have not the said equal steadiness, and the said hold of themselves, which is requisite above all things in men. Therefore we have a very profitable lesson to gather upon this sentence: That is, that it were much better for us to be as some little spring, which shall not seem to have any great store of water in it, than to be as great brooks to be dried up at times. There may be some little spring, & perchance it is well seen that it hath but one little hole, so as a man shall have much a do to draw up one pot of water: but yet notwithstanding the spring continueth always still, it serveth one's turn, it keepeth his course, it drieth not up. True it is that such a one beareth no great show, it is not much made of among men: the spring itself shall lie hid, so as a man may pass over it and not perceive it, for the head of it is innermore, and yet it is much better for too have this little trickling grope in us that holdeth out and continueth still from time too time, than too have huge gushing streams that make a great show, and at length dry up. As how? Ye shall see some man that is a still man, and maketh no great talk: he is a labouring man, or he shall be some handicrafts man that is of no great reputation: but what soever he is, he leads a blameless life, he laboureth faithfully, and referring himself too God, he contenteth himself with the little that he hath: if God give him children, he bringeth them up, he is a good example to them, and he giveth no occasion of stumbling. Moreover he is sure he can make no great troubles nor riots: for his hands are not so long, as that he can stretch them hither or thither. But (as I have said) he showeth in his littleness, that he is able to help his neighbour, for besides his confirming of them by his good example, God doth also give him the grace to employ himself for them in any small matters. Truly he hath no great show to the worldward: but yet the case so standeth, as he may serve a man's turn even with his littleness. Ye see then how such a man holding himself after that sort in lowliness, and continuing his race, may be compared to a pretty spring which never drieth though it be but little. But there shall be other some that will work wonders, it would seem there were no more men but they, and at the first blush ye would say, behold we see wonders. But let a man look thoroughly upon them, and he shall find the same lack in them that is spoken of here. There are that be practised and learned in the scripture: yea for to talk of it, and to countenance themselves with it, and peradventure also there will be some gay show of it in their life. See here the likeness of a drybrooke that makes a great noise when the waters come down together▪ and when the snows are melted into it, it should seem that a whole dozen of great springs fell into it and gushed through it with great violence. But what? Ye shall see a man that beareth a great countenance: but let him be thoroughly viewed, that is to say, let it be marked what he doth at length, and he shall be found to fail and not to hold on. So that if he have any show of virtue, he shall have so great vices matched with them, as it is pity to see it, in somuch that a man shall see he seeketh nothing but to make himself well esteemed, whereas he hath so unreasonable faults in him, (backbiting one man and beguiling another,) that all the world shall be ashamed of him, or rather laugh him to skome. Ye see here the dry brooks that are well swollen for a while, but in the end are dried up. And for this cause I have said that we aught to be well advised, and to take good heed every man to himself, & to pray God to make us perceive our own infirmities, to the end that we cast not ourselves in that sort out of our bounds, to purchase great reputation among men: but that our chief study be to have the living waters that are spoken of in the seventh of S. john. True it is that our waters aught to flow forth, & that we aught to make one another partakers of the gifts that God hath given us: but yet in the mean season the headspring must lie covered within, and we must be satisfied with that which God hath given us, and afterward deal thereof among our neighbours, every man according to his ability. Behold here in effect, whereunto we must apply the comparison that is set down here. But this extendeth very far. For we see how job speaketh of his friends that made pretence to be ready to succour him at his need, and yet failed in such wise as he was deceived of the hope that he had in them: according as David sayeth, that they are Tablefreendes, but they show not their heads in the time of need. We see then daily the experience of that which is said here, how there are a great sort of dry brooks in the world, that is to say, that there are a great sort of huge waters that roar and make a mighty noise: but there is no certainty in them, neither have they an evenflowing course to hold out to the end. But to the intent we be not shamed, forasmuch as God warneth us of it aforehand, let us consider that men are as it were drybrookes, & although they seem to be marvelous streams for a time: yetnotwithstanding they vanish and slip away in such wise, as a man cannot tell where the water is become which they had trusted upon. Seeing then that God showeth us how it shall be so, yea and that besides his word, we have experience of it also: shall we marvel when the matter is come too pass? So then let us bear well in mind, that we must not gaze at men here below: for in so doing we shall be disappointed of our expectation. Let us rather learn to hold us to the fountain of living water as it is showed unto us by the Prophet jeremy. For God blameth the unthankfulness of men which dig themselves pits and cranyed cisterns that can hold no water, and in the mean time forsake him that is the wellspring of the living water, wherewith they aught too be filled continually. If one should make a man great promises, there would be great fault found if he should fail him at his need. How so? [it would be said] he hath promised me mountains and mines, I have waited upon him, and in good faith I have endeavoured myself to do him service, and now he giveth me the slip, he makes none acconnt of me. Behold (say I) the complaints that will be made of ordinary: But we mark not that God chastizeth us, when we havenot leaned unto him, as become us to do: nor that it was not long of him that we were not succoured as he hath promised, because we have shrunk away to creatures, and put our trust more in them than in the creator, and therefore that it is good reason we should be disappointed of our hope, and put to shame, and be brought under foot with those whom we have trusted unto so foolishly. Thus ye see what we have to bear in mind. Yet by the way, we must abhor such as are like drybrookes. For God hath joined us one with another, to the intent that our continuing here, should be to comfort one another, and that every one of us should take a piece of his neighbour's burden. For if there be nothing but gay countenances, and in the mean while we have no care one of another: see ye not a thing that tendeth to pervert the order of nature? So then we must mislike of them that make fair protestations, and in the end do shrink in the wetting, in such wise as the waters which they made show of, were nothing else but too blear folk's eyes: for men's waiting upon them was in vain. Now if such manner of men deserve too be condemned: what is to be said of the brooks that defile all things [with their mind] and carry out all afore them? For it is much better that the brooks should dry up still, than to have such swellings to mar the fields and the meadows by turning up all afore them, according as we see that when brooks overflow their banks, they leave nother land, nor house, nor trees, but sweep all away afore them. And the damage thereof shall not be for that one year alone: but sometimes the grounds feel it a good while after, yea even after such a manner, as men shall not be able to sow anyething upon them, for all shall be turned to sand and gravel. And we see many of these dryebrookes, yea and we must be fain too be accustomed to them. They that are in authority and bear the mace of justice, aught too be as a river too refresh such as are ready too faint, and too secure such as are distressed. But what? They trample folk under their feet, they oppress all right and equity, and they maintain naughty packs that would put all to havoc, and lift up themselves openly against God. There needs no long examination of these things, they are apparent to the eye. They that are rich of the goods of the world, they that have lands & possessions to live of their rents, the merchants that have good trade of traffic, these aught to be as rivers, and too water the places where they pass through, with the abundance that God hath given them. But what? They overflow their banks, and there is nothing else with them but of overthrowing one and of turning up another, and thereafter as God hath given every of them the more ability, so thinketh he himself to have the more power to annoy and to grieve his neighbours. You see then after what sort men do through this default beguile those that have waited upon them. For they have a stream of water as it were a flood: yea [but that is] to destroy and turn up all things. When we see this gear, let us assure ourselves that such men are enemies to nature, and work spite unto God. But herewithal let us also mark, that by this means God wakeneth us and draweth us to him, to the intent we should learn too put all our trust in him. Furthermore (as I have touched already) every of us is put in mind of his duty, which is, that when we have the said waterspring in us, thereafter as we have drawn of the said fountain of living water (that is to say of our God) we must not keep the said grace enclosed in us, but it must be a spring that never drieth up, & therewithal the waters must flow out to our neighbours also. And according to the measure that every man shall have received: so let him study to do that which may be to the common profit and furtherance of others: according as it is not gods will that the thing which I have received should serve for myself alone, and that I should suppress it: but his will▪ is that I should deal it forth to such as have want, and that every man should endeavour to do the like. Thus ye see what we have too remember in effect upon this strain. Furthermore we must also weigh how it is said, that when a man cometh to the way of Thema, and too the great beat, the waters of the Summerbrookes' will fail him, notwithstanding that in wintertyme and in the moister grounds there had been a great quantity of water, & that it seemed to be marvelous. But this is it that is commonly to be seen in these jolly fellows that stand so much upon their reputation, & that make so great noise. Why so? for they hold not themselves in modesty, but they overflow their banks, and swell in such sort, as it should seem there were totoo an invincible strength in them. They spread out their wings, & when they be at their ease they promise this & that. But when it cometh to the push, it is nothing so nor so. For as a river is more requisite in the great heat of Summer, & in a dry coast, than it shall be in winter & in moist grounds: so also must our virtuousness show itself when it comes to the true trial. If God afflict a man: it is the thing wherein he aught to show himself patient. And afterward if it hehove him to employ himself upon his neighbours: ye see wherein he aught to show his charity. Then let us bear in mind that such as endeavour to make themselves renowned a far off, do show themselves to be drybrookes in the end, whereas they that walk by measure & compass, keeping themselves in modesty, making no great show nor great noise, nor ranging far to enlarge their borders, shall be as a wellspring that is covered and hidden: the which (as I have touched heretofore) will not cease too do well, and yet (howsoever it be) we see it hath not any great abundance, that a man might say it were likely that it should never fail: howbeit this same is more commodious and bringeth more profit, than all these great brooks that make so great noise in overflowing their banks. And so they that make their great shows and musters before hand, are nothing else but little apes toys: and for our part let us take them to be so, that we may shun them. For God suffereth this foolish vayngloriousnesse that is in men so given to vanity, to ●u●ne to a mockery, and themseluesto be put to shame. It is certain, that all such as set such store by themselves and would make themselves renowned, are led by vayngloriousnesse: and if there were not such windiness and swelling in them, they would be more still and quiet than they be, and they would not hunt for so great reputation. But forasmuch as they be so haultye in themselves, that is to say, forasmuch as they be driven and led with vaynegloriousnesse: it is good reason that God should make them reproachful among men, and that in the end we should know how there was nothing but leasing in their case. Ye see what ought too hold us yet still the more in awe, that we become not drybrookes, but that every of us may reserve himself till need require. Although the world despise us, yet notwithstanding▪ let us like better to walk in lowliness, than to make shows and too say, I have this and I have that. Nay, let us reserve ourselves to good purpose, to relieve the necessity both of ourselves and of our neighbours, and let us not be lavish for a time to lash out all at adventure and at one push, and afterward dry up in the end. For if we do so, we shall be like to the drybrookes. Thus ye see what we have too mark in this strain. And by and by job addeth, That he had not desired his friends too relieve him with their goods, nor yet too be his borrow too rescue him out of the hands of his enemies, and yet notwithstanding in the mean season they were drawn back from him. When job saith that he had not requested his friends to give him any thing, not to pay any ransom for him: he meaneth to apply the similitude which we have expounded, to his own purpose: as if he should say, when did I desire you to give me of your goods? If I have done so, then might ye well withdraw yourselves from me. And much more reason were it that the waters should be dried up by you▪ ye might cut off the way to the fountain if I should sue to you to help me. I crave nothing of you: and yet nevertheless a man may see ye are as it were dazzled at the only sight of my miseries. Therefore in so doing ye show yourselves well to be drybrookes. Now let us remember well this accusation here, that we may profit ourselves by it. For although we have some show, and that it seem we were as ready and as forward as might be: yet if we succour not our neighbours when they have lack of us: therein we show ourselves to be but drybrookes. And the matter standeth not only upon our succouring of those with our goods, which stand in need: but also upon having compassion on them, without any abatement of our substance. For sith it costeth us nothing, so much the more shall we be unexcusable, if we be nigardlie and have no pity upon such as are in distress. Thus ye see wherein job meant to show the overgreat hypocrisy of those, that have had so fair a gloss for a little while, and yet had no steadiness nor firmness in them. This therefore serveth too condemn such as are of the same suit in these days according as we see some so far of from taking any of their goods to succour them that have need of it, that although nothing be desired of them, yet it is a grief and pain to them, to understand of the wants of their neighbours: I say it is a grief to them, not that they sigh for soriness, for a man cannot wrist a sigh from them, but rather they could find in their hearts that their poor neighbours were rooted out: not that they would wish them dead for pity's sake, or for sorrow to see them in distress: but rather of a skornfulnesse which maketh them too shun such as they see are in necessity. Is there any so great an unkindness as this? Ye shall see some man that will be a friend to the uttermost: yea so long as he is in prosperity. But if God lay his hand upon him, we vouchsafe not to regard him, as a creature made after the image of God: but we would be as it were in a new world, that we might have no such thing too meet with, insomuch as we are ashamed only to say, such a man spoke with me even now, or I spoke with him. Seeing that the holy Ghost doth by the mouth of job condemn such extreme hypocrisy: let us look too ourselves, and when we see the afflictions that are either in great or small, let us assure ourselves that God summoneth us, to make us understand the loving kindness which we aught to put in ure towards those that are so joined unto us. God should provide well for all mankind, if it were his good pleasure that no man were in pain, but that every man were contented and well at his ease. But what? His will is to send such necessities, to the end that they which are not in such want and neediness, should have pity on them that are, and that every man on his own behalf & according to the ability that God hath given him, should strain himself too help those that have need. As for example. A man perchance is well at his ease: but assoon as he seeth any poor body, he shall be touched with carefulness, it grieveth him to see him that is in necessity, and although he distribute not all his goods, yet will he secure a man or twain, and not cease to have pity upon those that are not succoured by him as he could find in his heart to do. Such a man as this shall be much more set by than another that shall be much richer, because he hath as it were a longing too give meat and drink to such as lack it: and God also will 'cause men too have pity on him in time of his need, according as he promiseth that such as have been merciful and pitiful, shall find the like. And when they happen too be pinched with any adversity, others shall pay them such measure as they have measured unto others. Ye see then what we have too bear in mind: namely that when we see our neighbour in adversity, we must frame ourselves to be moved and affectioned too relieve them as well as we can. Yet notwithstanding if we perform not our duty to discharge ourselves in giving of our goods too the relief of others: at leastwise let us show how we have not the said pride, that we would cut off those from us which are in such necessity & whom God afflicteth: but rather let us know how it is the mean whereby God will try if we have any kindly affection in us. And in very deed we must always be more warer of disdaining those that are in poverty and trouble: than of loving those that are in prosperity & at their ease, or of soothing them up in all respects because they bear a goodly port to the worldeward. And why so? For our charity is not well grounded, if we love our neighbours but in respect to be helped by them, and to serve our own turns with their credit, or with their goods & favour. Nay rather let us have regard to follow that which God commandeth us: that is to wit, to show our charity upon those whom we know too have more need. And furthermore let us extend this doctrine to ourselves: that is to say, Let us not think it is enough to bliss God when we be in prosperity: but if God send us any affliction, yet for all that, let us not cease to glorify him in all respects, and to put our trust in him. And although we be tossed from post to pillar with the miseries & grievances of the world: yet nevertheless let us assure ourselves, that God is strong enough to deliver us, and that he will also do it, so we refer ourselves wholly to his providence, to glorify his holy name in all that it shall please him too send us, as well in prosperity as adversity. This ye see in effect what we have to mark concerning this text. As touching that job addeth, Teach me if I have done amiss: it cannot be declared as now, & therefore we will reserve it till to morrow.  
But let us fall down before the face of our good God, with acknowledgement of our faults, praying him to make us perceive them better, to the end that being beaten down in ourselves, we may have our recourse to his sovereign goodness, and not rest ourselves any more upon any of the vain trusts and false imaginations wherewith the world beguileth itself wilfully: And that whensoever he shall suffer us too be afflicted in this world, even by the mean of men and of other creatures, yet notwithstanding we may acknowledge it too be his hand that beateth us, too the end we may endeavour too return unto him, and seek the remedy and cure of all our maladies in his only mercy: and therefore that he will give us the grace that we may never be withdrawn from this consideration, namely that we may all of us one and other labour to be brought thereunto, to the end that with one common accord we may yield ourselves wholly to his service, to walk after his will in fear & obedience before him, until he have taken us out of this mortal body, to make us partakers of his endless glory. That it may please him to grant this grace not only to us, but also too all people and nations of the earth, etc.   

The xxuj Sermon, which is the fourth upon the sixth Chapter.  
24 Teach ye me and I will hold my peace, show ye me wherein I have done amiss.  
25 How steadfast are the righteous words, what is it that the fault finder among you can find fault withal?  
26 Frame your reasons too overthrow matters, and let the words of the afflicted go into the wind.  
27 You wind about the fatherless, ye dig a pit for your friend.  
28 Turn ye again and consider, and mark my reasons if I lie.  
29 Turn ye again and there shall be none iniquity. Turn ye yet again and my ryghtusnesse shall appear in that behalf.  
30 There is no wickedness in my tongue, and doth not my mouth feel bitterness?  
IT is a great virtue in a man too yield himself teachable, that is too say, too submit himself to reason: for without that, men must needs overshoot themselves, as it were in despite of God: for proof hereof the chief honour that God requyseth at our hands, is that whatsoever we know too proceed from him, be received without any gainsaying, that it be held for good and rightful, and that men frame themselves thereunto. And certainly all truth and reason proceed from God. Therefore let us conclude, that God hath no sovereignty nor authority over us, except men yield themselves fully to that which they know too be true and reasonable. So then we shall have profited greatly in all our life, when we shall have learned to humble ourselves so farforth, that assoon as the reason of a thing is known unto us, we make no more gaynesaying, nor show ourselves stubborn and hard to agreed unto it: but rather do such honour to God as too say, Lord we see it were to make war against thee, if we should stand any more in this case: for thy truth is the true mark of thy divine glory: and therefore whosoever will worship thee, must obey thy truth: for otherwise, all must needs be trodden under foot. And this is the matter that job treateth of in this strain. For he protesteth, that if he be taught, he will hold his tongue: his desire is too have it showed him wherein he hath done amiss. No doubt but job doth here in his own person give a common rule too all the children of God. Which rule is, that when God shall have showed us wherein we have done amiss, we must no more open our mouths to allege trifling excuses, and to enter into defence of our doings, but we must give ear too that which shall be told us, without incountering it: and generally we must receive all good doctrine as soon as it is spoken, without ask whither it be so or not, and when we know it to be so, we must go through with it, without kicking against the prick. And as I have said that it is a great virtue too be so teachable: so also let us understand, that it is a very rare virtue and not lightly to be found among men. Nay rather, we see a foolish presumptuousness, so as every man weeneth too be wise in his own conceit: and hereupon groweth such a devilish wilfulness, that although we show our selves too be more than convicted, yet many of us will never yield, but are rather so shameless and brazenfaste, as they will maintain that which is against reason: for all is well-enough so they be not foiled. So much the more aught we to mark well what is said here: for although job treat here of his own virtuousness: yet notwithstanding, God's holy spirit setteth it here before our eyes as a lookingglasse or an example for us too follow. So then, let us not be wedded to our own fancies, that we should not quietly hearken too that which is told us, yea even when it cometh too the point that we must be rebuked for our fault. For job treateth thereof in especial: And it is against the foolish overweening that is in men, for when they be convicted too have done amiss, and to have overseen themselves, they be not ashamed too cast themselves into a thousand absurdities, and too be carried away by them, so as they become like brute beasts, facing out the matter as it were in despite of God, and all their glory is to be opinionholders, and to be men that will never be overcome. First therefore let us mark, that when any thing shall be propounded unto us, we must not be so wilfulminded as to say, look what I have conceived, that will I stand unto. Not, not: let us beware of such wilfulness. For it is a deadly plague when we shall be so headstrong and wilful in the matters that we take in hand. It is all one as if we should shut the gate against God, and say he shall not come in, and that although he visit us, and although he be desirous too show us that which is greatly for our welfare: yet notwithstanding, we will repulse that grace. And this is that I have said already: namely, that if we will be God's children, we must have the spirit of meekness, that is to say, we must have a peaceable and quiet mind, and we must suffer ourselves to be handled by him. Behold also wherefore our Lord jesus Christ likeneth his children to lambs or to sheep which follow the voice of their shepherd, and hearken unto him as soon as he calleth them. Therefore let us learn to be reproved, and to receive correction whensoever it is brought us: and generally let us learn to yield ourselves to all things that we know to be good and of God. Are we taught? Then must we follow. And as I have touched already, as for those that are so wedded to their own opinion: it is certain that God setteth them forth to be a mockery and reproach, so as he suffereth them not to have any more shamefastness and modestic, but letteth them be as wild beasts, and so revengeth himself of such stiffneckedness when men cannot found in their hearts too yield and too bow their necks in agreeing too his william. And this is it that job meaneth by Holding of his peace, or by holding of his tongue. For a man may teach us, and we perchance shall say. It is true, yea and we may perchance always say, Amen Sobeeit. But yet peradventure there may be some that will hold their tongue, and yet notwithstanding continue still stubborn in their own fancies whatsoever befall. If ye speak too a man that is fully determined not too yield: he will be mum, he will not utter a word, ye shall not get him once to open his lips: and yet notwithstanding this his holding of his peace is not without stubborness. But when job speaketh of holding his peace: he meaneth that when a man is warned, it is not for that he should encounter it, so as if a man give him one word, he should give three to the contrary: but that we should simply give ear to that which is said. Thus ye see what the holy scripture meaneth by holding one's pe●ce or by holding one's tongue. For when we be commanded too hold our peace unto God, it is to the intent we should not make any ado, because that all our passions are as roarings, which make such a noise as God can have no audience nor be heard of us. And so let us learn to speak and to hold our peace when we be taught. First let us learn to hold our tongues. That is to wit, that we hinder not the grace of God when it is offered us, but that we give ear, and keep our mouth shut so as we reply not. And furthermore let us also learn to speak: that is too say, to confess that God's truth is good, and that there is no fault to be found in it, according as it is said, I have believed, and therefore will I speak: and not only let us yield such record unto God's goodness, but also endeavour too draw others to it. Lo whereuntoo our speaking must serve: namely to the end that the ignorant may be defied, and that we may with one common accord be Gods true scholars, so as his doctrine may be received whensoever he listeth to play the schoolmaster among us. And thus ye see what we have too mark upon this strain. But if ever this doctrine be needful to be practised: nowadays is the time: for we see what ignorance is in the world: I pray you in what darkness have we been? and if we will needs hold us to that which we have conceived, what shall become of us? We have been so lewdly taught, as there hath been nothing but confusion in our whole life. Now if God had not granted us the grace to give him the hearing that is mentioned in this place: what a thing had it been? And at this day we see many that continued in their ignorance, because they cannot abide too hear patiently what is told them: and God doth justly punish them for this hastiness of theirs in lifting up themselves against him. And furthermore we see how things are so confused throughout, that if we be not weldispozed and settled to hearken what is showed us in God's name, and too apply the same too our behoof: it is certain that we shall be like straying beasts: every man shall wander here and there, and none of us all shall keep the right way. So then, seeing we have such need to be teachable: and to have a meek mind too receive what is said unto us: let us learn to repress all these fond affections that advance themselves, when we see any vayngloriousnesse in ourselves, according as some be desirous to set out themselves, and to speak against the truth which they know, of purpose too purchase themselves fame: and othersome are fiery, and their wits run at rovers in such sort as a man can never bridle them. Seeing that we know all these vices too be in us: let us learn too correct them, to the intent there may not be any thing too hinder us from holding of our peace, and too keep ourselves quiet, till we have learned that which is good, and that which God teacheth us. Thus much concerning this first verse. And touching the residue, he sayeth, Teach ye me and show me wherein I have done amiss. By this he meaneth that although God's children aught to be meek to receive correction and good doctrine: yet notwithstanding it is not meant that they should be without wisdom and discretion. For we see what is happened in the popedom under colour of being simple. Men say there, O we must walk in simplicity. It is true: but their meaning is, that men should suffer themselves too be led like brute beasts, without discerning between white and black. But it is not for naught that our Lord promiseth his faithful ones the spirit of discretion: It is to the intent they should not be led here and there too dance at every man's pipe, nor be led about like poareblind men. What is too be done then? We must be taught, and we must have the knowledge and certainty of God's truth, too follow and obey the same, and when any man shall have showed us our faults, we must take warning aright, thereby too follow the good and eschew the evil. Thus ye see what is meant by this word Teach which is placed here. And it is a very profitable warning. For there are many folk which think it enough to receive whatsoever is said to them. Yea even without any warrant that it is so, or without having any firmness in the same. But if we will have a true faith: God's truth must be sealed in our hearts by the holy Ghost, so as we may be fully resolved of it according as saint john sayeth, that we know ourselves too be the children of God. He sayeth not, that we suppose or ween it, nor that we have conceived a confused and entangled opinion: but he speaketh of a knowledge. True it is that this wisdom cometh not of our fleshly reason, nother can our own wit and understanding bring us to it: for God's learning surmounteth all capacity of man. Yet nevertheless it behoveth us to consider, what truth is, and too be thoroughly resolved of it, and not too receive whatsoever men tell us at adventure and under the shadow of simplicity without knowing why or how. But we must diligently inquire of the thing that is told us, and when we understand a doctrine to be good, we must determine fully with ourselves too hold us to it. For thenceforth there is no more replying, it is high treason when we will open our mouth against God. Thus ye see what we have too mark here. So then, such as are rightly taught concerning God, may well be angry with those that would disguyze God's truth with their leasings: like as in these days it is very requisite for us to be armed with the example of job, that we may beat back all the wicked slanders, wherewith the enemies of God and of his word labour to overthrow and turn away our faith. You see how the Papists do us great wrongs: insomuch as it should seem we are not worthy that the ground should bear us. But in the mean while there is no talk of showing why. It is enough for them that they have filled the ears of the ignorant sort afore hand, [bearing them in hand] that we speak against the holy Church because we will not be subject to all the traditions which they have made. Yea: but it is said that God's word is it that must be received: and therefore that whosoever speaketh, must not advance himself too bring fancies, but must speak in such wise as men may know that the thing which he uttereth is godly and of God. Then must God be exalted among us. Also when the Papists pry out and cast up their scum: it behoveth us to be always ready too be taught. Yea howbeit so as it be the doctrine, not of men but of the living God, and of him whom he hath appointed to be our only master, that is too wit our Lord jesus Christ, who nameth himself a shepherd, to the intent that we should be his flock, that his only voice should be herd among us, and that we should shake off the voice of strangers. And moreover it is not against the Papists only, that we must be armed with this warning: But we are at this day in so miserable a time, as the children of God have great need of invincible constancy to resist so many and so sundry adversaries. In these days it booteth not to found fault with the evil and to condemn it: for every man supporteth it too manifestly. In these days we become to such a bottomless gulf, that if there happen any wickedness, every man covereth it, yea and justifieth it: and if there be any good, O it must needs be condemned. And how so? do not men fear this horrible curse which God hath uttered by his prophet, Cursed be you that call evil good, and good evil? Truly so little do men think of it, that (as I have said) the evil shall be borne withal, yea and borne out: and the good shall be borne down. When a man shall not only have done amiss, once or twice, but also proceeded so far as to spite God too the full: it is all one, so it have some show of ceremoniousness. A man shall come and say to him, see, thou haste done amiss: yea, but that is all [that is done to him.] This is like as if some servant in a house have confederate himself with the children to guzzle wine and to play the gluttons in some corner, and to do all manner of naughtiue●●● and yet when the fault is espied, the children should make countenance to say, thou hast done amiss: when as notwithstanding, they have all of them with one accord compacted themselves together with them, to commit such riots and unthriftiness. And men use the like ceremonies at this day, to mock God withal, when the evil is excessive as can be. Contrarily needs must they be condemned that have walked in simplicity and uprightness, and which have maintained God's quarrel. These must pass the pikes & be condemned, while the wicked be bolstered out, and favoured at all men's hands. But what is there for us to do? we may hardily despise those that mock God in such sort, & take to us this cudgel here, which will serve to beat them down, & to put them to confuzion before the heavenly judge: that is to say, whensoever any man shall teach us [aright:] let us be tractable and quiet. But if we perceive him to endeavour to confounded God's truth, or to turn it into a lie: let us abhor all such manner of dealing, and let us always hold on our own race. And this is it that is said consequently, That the words of rightness are strong, and what fault finder is there that can find any fault in them? Hereby job meaneth to show, that when a man hath a good conscience, he shall continued steadfast and never be shaken for any thing that can be said to him. True it is that the wicked will labour thoroughly to overwhelm him: but yet shall he continued always in his steadfastness. And hereby we be warned to walk rightly before God, & to have a good [inward] witness that there hath been no hypocrisy in us. Have we done so? Let men assail us on all sides, and we shall have wherewith to hold them tack. True it is that we shall not cease to be grieved: but yet shall the wicked never have the upper hand against us, if we have this rightness whereof job speaketh here. And it is an inestimable privilege, that such as have kept on their way in this rightness & soundness, can never be confounded. True it is that to the worldward men may oppress them with false slanders, and men may diffame them in such wise as it shall seem that they be the worst folk in the whole world: according as we see the frowardness that reigneth nowadays, so as there is nother right nor indifferency remaining. We be come to the time whereof the prophet Esay complaineth: namely that right is openly oppressed, and uprightness and truth are chased out of the world. And besides this (sayeth he) although the mischief be increased, and overfloweth his bounds more & more: yet hath there not been any man that hath uttered one word to clear these things that are so confused: but rather it hath seemed that every man hath had a desire too augment the mischief. Behold at what point we be. But (as I have said heretofore) ye see it is an inestimable privilege that we can hold that thing for good which the world hateth, and that when men point at us with their finger, when they spit in our faces, and when they trample all reason under foot. Although we see all this: yet notwithstanding we be not abashed so as we should incline too any wickedness, but do always continued fast rooted and grounded in the said truth, which is mighty enough to maintain us. And so following that which is showed here, let us learn to hold us always to the word of righteousness, assuring ourselves that God will evermore be on our side, and that his truth will be so mighty, that in the end it will get the upper had. True it is that forsomuchas men are fugitive, and run on so headily: the truth hath not always his full scope, and it will seem erewhiles to be utterly overthrown: but let us have patience until the day of the Lord do appear as sayeth S. Paul. For that is it whereunto he calleth them, mocking at the overweening of such as judge so awkly, overthwartly and confuzedly, in charging him with those reproaches. But (sayeth he) I will wait for the day of the Lord, till God at length discover the false slanders wherewith I have been charged. For when that day (sayeth he) beginneth to appear, them must rightfulness come abroad, then must slanderers be convicted, and then must all things turn to their confusion. Now if God even in our whole life, grant us the grace too get the upper hand of all malicious persons that go about to trample us under foot, when we shall have walked unfeignedly in truth: much more shall we have that pre-eminence when the case concerneth faith and the service of God, & the doctrine of salvation, that is to wit, God will give us such & so steadfast a constancy, that when the devil shall have bend all his force against us, he shall gain nothing at our hands, according also as we have a promise thereof. Whereof is it long then, that we be no stedfaster now adays, seeing the troubles that are in the world? whereof cometh it that we see so many men give themselves too naughtiness? Even because they have not this said rightness, and because they be not fenced against the manifold assaults which Satan bendeth against them. Verily there are some of a good mind: if a man warn them, they receive chastisement quietly: if no man trouble them, it is well, they will hurt no man, neither will they give any cause of offence. But if they once see that iniquity hath full scope, and that if a man mean too live simplely and uprightly, he shall be pricked on the one side, and punched on the other: then he starteth aside and boweth with all winds. And whereof cometh such inconstancy? It is because they have not the rightness that is spoken of here well rooted in their hearts. Behold (I say) what is the cause why we see so many wavering men, who are not sure of the truth of the Gospel, insomuch that they be but as wethercockes that turn with every wind, or as reeds that bow every way. And why is that? Even because they never knew the power of God's word and his truth. For it is certain that the truth is so strong, as the devil may well assail us, and work us all the trouble that he can devise: but yet howsoever the world go, we shall hold our own, and we shall abide steadfast in our state. What is too be done then? Let us pray God to make us feel the power of his word, whereof mention is made here, (that is to wit, how it is an invincible fortress) that we may know the same by experience: and in very deed we be too blame if we do it not. And let us not say as many ignorant persons say, I know not on what side to turn me, for I see contrarieties in men's opinions, one says this, and another says that. True it is that there are divers opinions: but so must our faith be tried, and God suffereth it, according also as Saint Paul sayeth that there must be heresies, to the intent that such as are of God, may be known by having this the constancy of cleaving continually unto God's truth, never to be turned from the same. Then if it be alleged that there are many encounters and disputations: it is true: but is that as much to say as our faith must therefore be shaken? for wherein shall the steadfastness of this ryghtnesse show itself: that is too say, how shall a man know that the truth is so strong, or where shall the power thereof show itself, but in us? Like as in very deed when it is said that God's word endureth for ever, it is not meant that it is always but in heaven only: but that it is also in the hearts of the faithful, according as saint Peter showeth us, that although we be tossed with many storms and tempests in this world: yet shall our faith never be shaken down. So than it is certain that God's truth is mighty enough too withstand all assaults, according as it is said, the victory that overcometh the world is this, namely even your faith, as Saint john says in his canonical epistle. And so, are we desirous too profit well in the Gospel and in the school of God? Then let us learn, not only too take and too follow that, which is good: but also too answer thereunto in such wise as we may protest, I will do such a thing, not only because I hope too bring it too pass: but also because God will give me strength too withstand the temptations which the devil shall prepare against me, so as I shall never fail whatsoever betide. And where as it is said, which is the faultfinder among you that can found fault with any thing? it is too show that the enemies of God may well practice, and well use crafty conveyances and naughtiness: but they shall never obtain too suppress the truth. Not that they shall not strain themselves to do it, or that they shall not devise any thing that may serve to strengthen them withal: but yet (notwithstanding all this,) God will maintain the case of his servants, and at length show that the truth is certain. I say the wicked shall do their endeavour, yea and sometimes they shall seem to have the upper hand: but by that means God punisheth the unthankfulness of the world. And this is it that saint Paul meaneth by saying that the wicked and such as annoy the Church shall go on and prevail and increase. And how is that? Is it not for that God giveth Satan the bridle, and suffereth the devils champions to advance themselves in such wise, as it seemeth that they aught to be Lords of all? But God suffereth it not without cause: for we see the unthankfulness of the world. There are many that would willingly be deceived, and which are grieved when men teach them in all pureness: who could find in their heart that God's word were so confused, yea even in such sort as a man might not know nor discern aught, but that it had two faces [in one hood] as they say. Othersome, although they can abide to hear one say the truth, yet they have no great care too be thoroughly rooted in it: all is one to them. Now forasmuch as God seeth in the one sort such a maliciousness, and in the other sort such a carelessness, that it turneth even to an open rebelliousness, and many men quench the light that God setteth before them: do we marvel if he slack the bridle too the wicked, and too those that turn the truth into lying, and utterly deface it? But yet in the mean while it is certain, that God strengtheneth and maintaineth those to the end, whom he hath taught his truth. And so ye see wherefore it is said that the faultfinders may well strain themselves: howbeit in the end they shallbe vanquished, and God will show himself too be on that side where good right is. And this is spoken, not only of the doctrine of the Gospel: but also of all that ever concerneth the life of the faithful. True it is that the doctrine of salvation is one of the preciousest things that god hath. And therefore ye see also that he will show the power thereof in such wise, as he will destroy the wicked by the breath of his mouth, and they shall feel that the said word which they have despised, is a sword too slay them with, and to drive them into damnation. Then behoveth it God to utter his power in this behalf above al. But yet in other doings, whensoever we be wrongfully oppressed by men, and that whereas we aught to be sustained, it shall seem that all goeth clean Backward: yet let us not cease to trust still in God. And why? For we may perhaps be little set by for a time, and we may be abhorred as if there were nothing but evil in us: But let us be contented too have God and his Angels too be good witnesses of our soundness. Let us tarry till God chase away all droopy darkness, and make our innocency to shine out, that it may be seen as the break of the day. Thus ye see what we have to mark in this strain. And by and by job addeth, that his friends which came to him under pretence to comfort him, have framed talk to confounded his holy purpose (that is to say, to confounded his right sayings) and have let the words of the afflicted pass into the wind. Hear job accuseth those of extreme spitefulness, which proceed so eagerly against him. And it behoveth us to mark well this point. For no doubt but the holy Ghost showeth us here, what we have to beware of, if we be loath to displease God & would not make as it were open war against him. Behold (I say) a vice that is hateful before God: which is, when we will be cunning to overthrow a good matter: specially when it happeneth that we advance ourselves against them that are afflicted to the worldward: and when there is such presumptuousness in us, as we will provoke them to cast themselves into despair: and yet there is no vice so over rife as this. And why so? Because no man thinketh of that which is told here: namely, that when men forge such inventions, (that is to say,) when they devise things to overthrow all equity (as much as they can) and to make such krinks as the truth might not be known any more, nor take place any more: it is all one as if they came too justle against God, and took him to be their adversary party. Now then, if men would think themselves to say thus, how no we, we bid battle unto God: it is certain they would be so afraid as their hear would stand up upon their head, so as it would be a bridle to them to hold them in, that they should not fling themselves out so at random. But sith that we think so little of it: at leastwise let us receive that which God showeth us, seeing that he giveth us warning in this strain. You see then in effect what we have to bear in mind: that is to wit, that when any man speaketh to us, we should delay our answer until we know what the matter is. We see there is some communication ministered: what is to be done: Let us hearken, and mark whither it be godly and true or no: and let us pray God to give us the spirit of discretion, that we may understand what the truth is. And when we have found it, let us not reply against it. For (as I have said heretofore) most men overshoot themselves unadvisedly, because they know not that it is God against whom they set themselves. By means whereof they cease not too proceed in it with an evil conscience. For although they be not directly minded to say, I will go justle against God: yet they see well enough, that God giveth them not leave to advance themselves after that sort against goodness, to suppress a good case: they see that well enough. And therefore it is certain, that all they which yield not simply to that which is good, cannot excuse themselves, but that they have through a certain maliciousness fought against God. But now, let trial be made, and it will be found, that all men both great and small cease not to wage deadly war continually against God, and to work him spite. And for proof hereof, shall ever any case be overruled by justice, wherein there shall not be used a number of slights to turn the good into evil? And yet notwithstanding look upon the holiest and best privileged place that is: and the same is as shamefully defiled, as none is more: there is such stinking bestlinesse, as even the bawds of brothelhouses would be ashamed of it. For men disguise things, yea and corrupt them in such sort, as it may seem that they have conspired to shut all equity and uprightness out of doors. And yet notwithstanding in the mean while men make countenance as though they saw no such thing, and would fain cover the lewdness which is too too apparent and notorious. It is even like as if a man had cast up a handful of ashes to darken the sun, & should say that the day were at an end The things are known as well as may be, and yet do men still ask what is it? And which worse is (as I said) the same is seen even in the seat of justice. On the other side it is to be seen how the devil possesseth al. The Temples of God which aught to be dedicated to the serving and worshipping of God purely as he commandeth, are stuffed with idols, so as there is nothing but corruption and caneldirt wherewith to sand silly souls to destruction. In effect we see that in all the life of man there is nothing but disguising of things, so as there is no more tidings to be heard of the said soundness and uprightness whereof we have spoken. And heerewithall we have to mark this saying, That the words of an afflicted person, (or of a despised person) pass away into the wind. For ye see how the cause why men advance themselves against God, is for that they set too much by themselves, and think there is no wisdom but in their own brain. Truly in all the affairs that men have, every man seeks his own avails And therefore when a naughtipacke would eschew the punishment that he hath deserved: he will by and by have his fair flatteries and gloss at hand, to the intent it should not be known how the case standeth, whither it be a money matter or any other thing. Behold how men corrupt the truth and turn it into a lie, for their own advantage sake. But if the case concern the doctrine of faith, and the Gospel: what else is the cause of so many countersaying, and that we see so many Sophisters come now adays to mock God flatly with their sophistical subtleties, but the pride that is in those which think themselves to have wit enough to win their spurs, and to reason Pro & con, as they term it [that is, to reason of and on, or too & fro on both sides?] No doubt but God's spirit meant too taunt here this pride and presumtuousnesse, too the end that if we purpose to keep ourselves from being enemies to God in fight against his truth: we should shake off this overweening, and not despise our neighbours to tread them under feet, but rather be contented to be taught even by a little child if God shall have opened more unto him than unto us: according as Saint Paul showeth, that such as have the spirit of prophecy, although god have given them the grace to teach others, must notwithstanding not disdain to give place too any other unto whom God shall have given more knowledge than to them. Ye see then what we have too mark in this strain. And finally job concludeth, that those which pretended to be his friends, do nothing else but dig a pit, for such a man to stumble into, as aught too be hold up: and that they seek nothing but too wind the fatherless. He useth this manner of similitude, because a fatherless child hath no mean to defend himself, but is left as it were to the spoil. So job (as one whom God scourgeth to the uttermost) showeth us that we shall not scape God's hand and vengeance, except we labour to succour such as are miserable: that is to say, such as are worthy of pity and compassion, as was said yesterday. Lo what we have to mark in the first place. But in conclusion he exhorteth them, too turn again: and then (saith he) there shall be none iniquity: Turn ye again (saith he once again) And my righteousness shall appear in this behalf. job in exhorting them, showeth well with what mind we must found fault with the evil and condemn it: that is to wit, to bring men back again, if it be possible to attain to it. Therefore let us think upon it, to the intent that such as will take warning may not perish in their sins: but rather that being sorry for than and ashamed that they have offended God, they may return unto him with a greater affection. True it is that when we found that such as have offended God are not touched with the feeling of his justice, & of his vengeance, insomuch that if a man menace them, he shall win nothing at their hands: it behoveth them too be touched too the quick, to make them abashed, if he purpose to bring them to repentance. But howsoever the case stand, we must always shoot at this mark which is showed us here: that is to wit, to draw them back according to the manner that job useth in this proceeding here. And as touching that he saith, Turn ye again and there shall be none iniquity: true it is that a man may expound this streyn as if he said, There shall be no more iniquity in you. But there is more reason too say, Return ye and there shall be no more iniquity: Turn ye again and my righteousness shall be known here, as if job should say, what hath been the cause that you have hitherto condemned me as a man whom God had cast away, so as to your seeming I should be the worst man in the world? what is the cause why I have cried out in myself, and have not been herd at your hands? It is for that you have turned your backs to all reason, and therefore turn ye again, and my righteousness will be apparent. This will be the better understood, when I shall have applied it to our instruction. First and foremost we be put in mind here, that whensoever we condemn the good and allow the evil: that cometh of our own mere default, so as we cannot say, behold I have been deceived, and I witted not what the matter ment. Let us not allege this nor that. For it is certain that we shall always be found blameworthy if we condemn that which is good and allow the evil: and God convicteth us inasmuch as he declareth that we have not vouchsafed to open our eyes, and to see what he showeth us. Do men than follow lies in stead of truth? Are they so blind that they know not what is good? It is because they have turned their backs upon God, and for that there is in them some maliciousness, some hypocrisy, or some carelessness. Then if God suffer us to have our eyes so seeled up as we cannot discern between good and evil: it is because we have not had so good regard unto God as becometh us, when he was ready to teach us familiarly enough. Mark this for a special point. But whensoever we be so carried away as we have not the spirit of wise doom, but do even allow of the evil, yea and cherish it, the remedy is for us to return, and that we be not wilfully bend to continued in the false opinion that we have conceived: except we will fall into the bottomless pit whereoutof there is no escaping for such as are so bleared and cannot abide that God should enlighten them: for such manner of men must needs come to the top of all confusion. Then let us bethink us to turn head assoon as we shall have known our fault. For when God showeth us the favour to give us warning: if we give care to him to hear what he saith, he will not suffer us to be led astray by evil continually, but he will bring us back again into the good way. Herewithal it be hoveth us to mark well how job addeth, Return ye yet again and my righteousness will appear. Here he betokeneth two things, The one is, that it is not enough for us to come to it ceremoniously, to say, It is true, there is a fault▪ according as we see that they which have foully offended God, and which have been the cause of some such unrecoverable inconvenience, the sore whereof required letting of blood, insomuch that there hath followed some stumbling and confusion in the Church▪ even they which have been guilty of such a traitorous, shall do no more but come and say: It is true, I have done amiss. All this is nothing else but a mockery. It is well seen with what zeal and with what affection they proceed in that behalf: namely that they are not minded to return unto God, verily not to return in such sort as it may be known that they repent them. And this is it that job meant too show▪ in that he contented not himself to have said once, Turn ye again, but said Turn ye again the second time. The second point that we have to mark here, is that when God shall have discovered our iniquity that we have conceived some wicked imagination that hath turned us away from the good: in the end it behoveth us to acknowledge our fault, that we may return unto God. As how? I said that by applying this to our own instruction, we should have the easier understanding of it. Some men are to be found, who for a time shall be estranged from God's truth and from the right way. And why so? For they have some scrupulousness, or some evil opinion, according as the devil is never without this slight, to trump one thing or other in our way, to the end that God's word may have no more savour in our taste, and specially that we may be weighed of it. And verily when such manner of folk return, there shall be no more iniquity: that is to say, God is merciful to them, so as he giveth them the grace to be no more glutted and weary of his word as they were before. You see then after what sort iniquity cesseth when men return. Nevertheless, when they be entered into the good way, it behoveth them to go on yet further. And how? They must return yet once more, that is to wit, they must bethink them, Alas, I had been a poor forlorn creature had not God had pity on me: and now that it hath pleased him to take me to mercy, I refer myself wholly unto him, beseeching him to govern me henceforth according to his good william. Now when such men return double, than God maketh them to see that which they knew not at the first. And in respect hereof, let every of us beethinke himself, that we may have our recourse unto God, praying him that after he hath once instructed us in his truth, he will confirm us after such sort in the same, as we may never step out of the right way, and as the devil may never thrust us aside.  
And now let us cast ourselves down before the face of our good God, with acknowledgement of our faults, praying him to make us feel them in such wise, as we may walk according to his will, and always be confirmed more and more in the same grace which he hath given us once already when he called us to be of his household. And forasmuch as we are so greatly inclined to go astray: let us pray him to bear with our infirmities, until he have quite and clean rid us of them. And so let us all say, Almighty God and heavenly Father, we acknowledge ourselves, that we be not worthy to lift up our eyes to heaven, etc.    


The xxvij Sermon, which is the first upon the seventh Chapter.  
1 IS there not a time appointed too man which is upon the earth, and are not his days as the days of an hireling?  
2 As a bondman longeth for the shadow, and as an hireling longeth for the end of his labour:  
3 So have I the vain months, and painful nights are appointed unto me.  
4 In laying me down I say, when shall I rise? and being in my bed, I am cloyed with bitterness even until the evening.  
5 My flesh is clothed with worms and with dust of the earth: my skin is alto broken & corrupted.  
6 My days glide away like a weavers shettle, and waste away without hope.  
WE know well that as long as we live in this world we must endure many miseries, but yet we could found in our hearts that God should handle us after our own measure. And we be so tender and nice, that so soon as he layeth his hand upon us, we think it to be very much: yea and even the pacientest of all are at that point. But when God proceedeth with afflicting of us still, ye shall see our faintness bewray and discover itself more. And this is the thing that we have to handle at this time. For job complaining that his misery endureth over long, saith that a man aught to have had a time set him afore hand: as if he should say, God hath not set us upon the earth in such unquietness as we be, but that there should be some time to make an end of our miseries. But I am in such plight, as I have no release nor rest night nor day. It seemeth then that my case is worse than all other men's, and that God is minded to afflict me beyond that which the state of man's life is able to bear. Lo what his purpose is. And we see how all this answereth unto that which I have touched: that is to wit, that at the first sight we can well confess it too be good reason that we should be troubled, and that we should have hartsores here in this world: but yet therewithal we would fayne that God should spare us, and as soon as he doth but touch us with the tip of his finger, we would have him straightways withdraw his hand and that our afflictions should not be of any long continuance. It stands us in hand to mark well this strain. For in the person of job, the holy Ghost hath set our frailty before our eyes as it were in a glass: I mean the frailty of mind and not of body. It is certain (as I have said heretofore) that job had such a courage and constancy as is wonderful among men and yet a man may see in what taking he is. So then what shall become of those that have nothing but infirmity, and which have scarcely received three drops of courageousnesse to sustain themselves withal in the mids of their afflictions? Must not such men quail out of hand, when we see that job was so beaten down whom God had strengthened so mightily with his grace? But first of all let us forward with this lesson, to apply the same to our own use: namely that a time is appointed to man that is upon the earth. For it is profitable for us to comfort us in our afflictions. And specially when it cometh to the serving of God, and too walk in fear and awfulness: this aught to come to our remembrance, according also as we see the holy scripture speaketh▪ True it is that job misapplieth this sentence: but yet of itself it is good and holy, and (as I have said already) it aught to serve us for a very profitable instruction. As doubtless when saint Peter telleth us that we must walk in fear, because God searcheth the bottom of men's hearts and judgeth without accepting of persons, and that we must one day tender an account afore him, and that when we have contented mortal men with some outward appearance, it is nothing worth, for he shall discover all our affections and thoughts: in good sooth it should seem to be a hard case, that God's children should be fain to live here as it were in fear and unquietness. For saint Peter addeth. It is (saith he) during the pilgrimage of our life. We see how saint Peter foresetteth a time to the faithful to walk after that sort: verily to the end to give them some comfort, and that they should take some courage by having an eye to the everlasting rest that is prepared for them in heaven. Then may we well profit ourselves by this sentence, when it is said, that there is a time appointed unto man upon earth. And what a matter were it if our life should be prolonged without end, and we still continued in such case? for there is no rest for men. True it is that those which shun God and drag back from him, hope well that they do themselves a good turn, yea so long as they may roist it out in their delights and pleasures: but yet in the mean while they must be ●ame to be environed with many miseries: we may have fair wherewith to dispatch ourselves, but yet doth God hold us there as it were imprisoned. What a matter were it then, if we should be in misery without hope of any deliverance or setting free? It were enough to set us in a rage and to cast us into despair. As often then as we think upon the great number of grievances, wants, and afflictions that are in this world, let us mark that God comforteth and relieveth us by saying thus: Well, ye pass through this world, but your life is short, therefore endure ye patiently the afflictions that are so short, and in the end ye shall come to the rest that I have prepared for you. You see after what sort we aught to mind this doctrine, if we intend to take profit by it. As much is to be said of all the chastisements that God sendeth us. For that which I have said hitherto, extendeth generally to our whole life. But in particular, whensoever we shall endure any adversity, verily god will sand an end of it according as we see how he speaketh by his prophet Esay, when he commandeth him to comfort his people. Thy appointed time (saith he) is at an end. He speaketh there of the captivity of Babylon. For his meaning is, that although he scourgeth his people for their sins, yet he intendeth not to consume them utterly, but keepeth a measure in his corrections, that anon after they may have some release, and know that God hath had pity of them, and will not punish them to the uttermost, and therefore that they aught to be thankful towards him for his goodness. We see then how that in all the whole course of our life we must be fain to suffer adversities here: howbeit God will not prolong them beyond their appointed time. But soothly it should seem that this is a common thing though God spoke not of it: and even the heathen men (I mean even the most brutish of them) have always had their recourse too that point. For in all the miseries that could befall them, they comforted themselves therewith, saying: well, there is no misery so great, but it hath an end. See I pray you how they measured their passions. It seemeth then to be a superfluous doctrine when God to comfort us with, declareth that there is a time foreset too men, and that their days are as the days of an hireling. Howbeit we have to mark, that whatsoever men conceive in their imagination: yet when God presseth them, they are abashed at it, and to their seeming they are in a bottomless gulf whereout of they can never scape. So long as we be in rest we have the skill to say, that when adversities be great and sharp, they are not of long continuance. But if God summon us afore him, and make us to feel our sins: his justice is so dreadful to us, as behold, we are enclosed round about with a maze, whereoutof we see no way to scape, so as it seemeth that he will make us go every day deeper into it than other. Ye see then how men are astonied when God's justice toucheth them in good earnest. And so much the more behoveful for us is this doctrine, when God telleth us that forasmuch as we must pass through many miseries while we live in this world, we aught to consider that our life is transitory: and so shall it not grieve us to be under such a state, seeing that the end of it is appointed aforehand. And afterward if God chastise us, if he sand us any afflictions: well, he presseth us now, but it will not last so for ever. It is certain that we be not able to hold out overlong: & therefore he keepeth measure, for he knoweth what is convenient for us. So then let us abide patiently till he deliver us, and we shall not be disappointed of such hope. Verily if every of us have an eye to himself, we shall find ourselves to have very great need to be put in mind of this gear. For although we know it: yet we forget it and wot not what it meaneth when we come to the putting of it in ure. And for proof hereof, there is not any of us that faith not, will this gear never be done? If we have any affliction, so as one be sick, another pinched with poverty, and the third tormented with some hartgriefe that troubleth him without ceasing: we ask, shall we always be new to begin again? will there never be end of it? Seeing that our flesh & our nature is so inclined to storm & repine, let us assure ourselves how it is not without cause that God forsetteth the determinate time whereof mention is made here. And heerewithall let us mark, that (whereas it is said, is there not a time appointed for men▪) it belongeth only to God to forset us the time. And this may do us much service. Wherefore? For if God knew not what we be, and what is good and convenient for us▪ we might well be sorry to hear that the time of our misery is in his hand, and at his appointment. But for somuch as he knoweth what we be able to bear, and perceiveth that if we should be charged oversore, we should sink under the burden, yea and be utterly crushed and broken: for somuch (I say) as God knoweth this, and thereupon declareth unto us, that he holdeth us up according as he seeth our feebleness doth require, and that if he upheld us not continually with his hand we should be in danger to be broken all to pieces, but he knoweth well how to moderate the weight of the afflictions that he sendeth us: now seeing we have such promises, have we not good cause to be glad of this foresetting of the time? And further let us mark well, that inasmuch as we have our time determinate here below: we must thereafter make the comparison with Saint Paul, between the miseries that last but the twincling of an eye: and the [endless] glory of heaven. For the shortness of the afflictions of this world (saith he) must make us too think them light. For when we have an eye to the everlasting and endless kingdom of heaven: it aught to outweigh in the balance all the worldly misery that is possible to be devised. Seeing then that the case standeth so, as oft as we be tempted to oversorowing, impatiency, or despair: let us have recourse to that which is said here, which is, that the time thereof is foreappointed, and let us understand that God hath foreseen what is good for us too endure, and that our afflictions befall us not without his good pleasure. Furthermore also let us understand that he handleth us not only with uprightness and reason: but also with a fartherly loving kindness. Lo what we have to mark. And this doctrine extendeth very far, howbeit, it consisteth more in experience than in talking upon it. For we may reason of it long enough [to no purpose] but the chief point is that every of us regard to profit himself by it at his need: as how? Surely our life would seem very short unto us, if it were not subject to so many wants: so long as we have our own wish and are at rest, every of us can confess that our life is nothing, and that it is as short as any thing can be. But when we think upon the infinite miseries wherewith it is full fraught, and that assoon as we be passed out of one misery we must enter streightways into another and begin continually new again: this long linger makes us stark weighed. And therefore let us have recourse to that which is said here: namely that God hath appointed the time, and that it is in him to dispose of us [as he listeth.] Then must we content ourselves with the measure that he hath given us, knowing well that he woteth what is meet and expedient for our feebleness. And yet notwithstanding, it is not for ever that we shall be fain to languish here: there will be an end, at what time God shall take us out of this earthly pilgrimage, yea even to call us to his everlasting rest, and there shall be none end, there shall be no time set. Furthermore when God visiteth us, and every of us in himself endureth some necessity, or some chastisements: let us acknowledge thus: Well, it is true that if this gear should last ever, we should needs quail. But God knoweth the end which he mindeth to give us: he hath promised that we shall not continued overwhelmed under the burden: let us tarry till he reach us his hand in our adversities, and let us assure ourselves that he will provide for us in due time. Lo how we aught too apply this lesson to our own use. But in the mean while we see that job hath ill profited by it: and therefore must we be so much the water, that we abuse not a sentence when God putteth it into our mind, too instruct us, by applying of it to the clean contrary. And yet it is an ordinary matter with us so to do. When we read the holy Scripture, if any comfort be given us there, or if it serve to assuage our grief, what do we? O ye see here is a comfort that God giveth to his children: but I am utterly bereft of it: it seemeth that God would cheer up his faithful ones, to the end to cast me into despair: seeing the case standeth so, what can I think but that I am utterly barred from all hope of his grace? Thus ye see how we deal commonly in that behalf. whereas God allureth us as gently as can be, and whereas he sweeteneth all our miseries and sorrows: we thrust it all from us, and seek nothing else but to nourish the malady within us, and too bar ourselves quite from God's favour, and to cast it a great way off. We see that this befell to job: and therefore let us not think it strange if we be subject to such like temptations. But what? we must remedy it, and pray God to give us the spirit of wisdom, that we may know how to apply to our own use and welfare, all the warnings that he giveth us. And now let us come to treat of that which is said here. job allegeth, How now? is there not a time appointed for man that is upon earth? True it is that here beneath, men are poor and wretched creatures: but yet may they after some sort be glad, seeing that God hath not set them here to continued so for ever. Lo here a thing which for the most part is able to assuage all the griefs that we endure upon earth. But now (saith he) God maketh none end of my torments. Behold how job complaineth that his state is worse than all other men's: as if he should say, God scourgeth me out of measure, for he showeth not that he is minded to rid me out of the miseries that press me. And this is it that I have touched heretofore: namely, that generally we can confess well enough how it is good reason that we should endure many adversities while we be in this world: And every man can say, yea we be borne under the same condition and to the same end: and we must not think otherwise but that man even from his birth bringeth with him so many miseries, and so many wants, as it is a pity to see. I say we can well acknowledge this, in general terms: but so soon as God smiteth us, we think he hath no measure with him. And thus ye see at what point job is. Also ye see why I said that the appointing of the time must be referred to God's discretion, and not to our lust. Had job (without being carried away by his own passions) considered well what he said: it is certain that he had not spoken amiss. Why? man's time is foreset. But Job's misdealing is that he himself would be the judge, and by that mean he plucketh away the authority that belongeth unto God. And here we see what we ourselves do in the same case. True it is that our intent shall not be to bereave God of his power, nor to usurp the right and authority which he hath over us, we will not say so. But yet in the mean while it is as good as if we did it, if we be not patiented, and that we hold not our affections in awe when we be afflicted, so as we can say, Well Lord, we are in thy hand, it is not for us to stint thee, nor to task thee to the present time, to say, thou shalt do this or that: but in as much as thou hast told us that thou canst end our miseries, yea and bring them to a happy and desirable end: Lord we will patiently wait for that which thou haste promised us. Now then if we have our minds thus disposed, then shall God be honoured as he deserveth. But i● we be hasty, if we be furnish, if we cast forth our complaints at random to say, What shall become of it? It seemeth that God will never make any end of our miseries: I say that if we do so, it is all one as if we would pluck God out of his seat, and not suffer him to have any more authority over us. Lo how job dealeth in this case. True it is that he is patient howsoever the world go: but yet is that no let but that there is some faultiness mingled therewith: for the patience of the faithful sort is not always so perfect as were requisite. Seeing that job hath miss in this behalf, aught not we to bethink ourselves well who are fully as brittle or more? So then let us mark well that as often as God shall scourge us, although the misery endure and be prolonged, and although we see not that he intendeth to deliver us out of hand: yet notwithstanding we must not go after the manner of job and say, What? God leaveth me here in continual torment, and he seeth that my misery hath none end. But let us feed ourselves with hope, and (as I said) let us call to mind that the determining of the time must not be by our lust, but that it is God that must order it according as he knoweth it to be good. And if we perceive not the end of our miseries at the first, but that it seem we must endure yet more: let us not cease to taste of the goodness which he hath promised us. For God's promises will lead us to the darkness of death, and there give us light to the intent to put us always in some hope that we shall one day be delivered from our adversities. And here ye see why Saint Paul saith, that although we be harried here and there, yea and that we be made as it were the of skouring of all things: yet shall we not continued in that case, but God will gather us up to himself to join us with him, and to live for ever. Behold how we aught to profit ourselves by all the promises that God maketh unto us, that we may taste of them in the mids of all our miseries. But now let us come to that which job addeth. He useth similitudes to express what he meant by the appointing of the time whereof he hath made mention. For (sayeth he) look me upon a poor bondman or slave (for he speaketh not of servants, hinds, or serving men as they be in these days: but of such as were slaves: and afterward he addeth covenant servants (that are hired for wages,) look me then upon a slave how he longeth for the shadow: that is to say, for the rest of the night, by cause he never ceaseth labouring all day long: very well then, such a one desireth the shadow. Again, he that is at wages, longeth to have his days work at an end: and if he have a month or more or less to serve, he hath an eye to the end of his term, that he may have some rest. But as for me (saith he) I have nother rest nor release. When I lay me down, I say, how shall I come to the morning? And when shall I rise again? When I am up in the morning▪ the day seemeth to me to be a whole year long. Then seeing I am in this plight. It is well seen, that God is not contented to plague me after the ordinary manner of men: but that he meaneth to thunder down upon me, that I may not know what to do nor what to say. This is the complaint that job maketh, saying that his misery is excessive▪ and no common misery, so as here is no cause why any man should say to him, Thou seest that so long as men are in this world, they have many miseries to endure, thou hast experience of it, and thou knowest after what manner God is wont to deal in that behalf: but God (saith he) uttereth all his force against me, so as it seemeth he will overwhelm me altogether: and when I compare myself with others whom he correcteth, I see myself to be in the bottom of hell, and them to have yet some hope of help, that they shall be delivered of their miseries. And here we have to mark that which hath been touched already heretofore: that is to wit, that job was not pressed with bodily adversity only, but that his chief grief was to feel that God was against him. And therefore addeth he this that ensueth immediately. Behold (saith he) my flesh is as it were clinged to my bones, and my skin is alto broken and as it were rotten: I am in that behalf as a poor forlorn caitiff, and yet notwithstanding my life passeth and glideth away even as a weavers shettle, which runneth so swiftly as a man perceiveth it not, neither can he measure the nimbleness of it. Even so is it with my life (saith he) when I rise, I am utterly abashed so as I have nother ease nor rest day nor night. But although job were smitten in his body: yet the temptation of feeling God to be as his judge and to hold him (as ye would say) upon the rack, was far more grievous to him, than all the martyrdoms that he felt in his body. And here ye see also why he tormented himself so far: and it is a thing that we aught to mark well. For very few folk have been exercised in these spiritual battles: and therefore they wot not what it meaneth: it is an unknown language to them: and when God visiteth them after that manner, ye shall see them utterly dismayed, because they have not tasted this doctrine in time and place. Then let us bethink us of it, and let us mark that if all the adversities which befall us are sharp and tedious to us: yet it behoveth us to know, that they are nothing in comparison of the anguish that they endure which are pressed with god's judgement when he showeth himself boisterous towards them, and giveth them some token of his wrath and vengeance: by reason whereof ye shall see them so astonished, as there is no comfort that can cheer them up, unless God work with an extraordinary operation in that behalf. And why so? For in all our miseries, if God give us leave to return unto him, so as we may call upon him with hope that he will pity us in the end: it is certain that we can cast all our cares and troubles upon him as the scripture saith. So then, our afflictions will be sweet and amiable to us when we can go after that sort unto God. But if we conceive a mistrust once, which shutteth up the gate, and that we imagine God to be our enemy, and that he persecuteth us, so as it is but lost time and a vain thing to call upon him: it is even as much as if we were already in the bottomless gulf of hell. And too this point was job come in part, but not altogether, howbeit that he had experience of it. When we see this, let us assure ourselves that God can well sand yet more than he hath done: and that if he spare us, it is because he knoweth our weakness. For it was his will to try job to the uttermost. If he use not so rigorous trial towards us, it is of his own infinite goodness. Nevertheless in the mean while let every man prepare himself aforehand: that he may be able to withstand such temptation when so ever he shall come unto it. And though we be tossed as it were with waves: let us not loose our courage in the mids of such tempests, seeing that God hath sustained his servant job, yea and plucked him back again even when he seemed to have been utterly drowned, and as it were swallowed up into the bottomless pit. Therefore let us understand that when so ever we shall enter into such gulfs, we shall be drawn out again in the end, so we be held up by the hand of God. Thus ye see how it behoveth us to be prepared to battle, that we be not out of heart when such temptations come upon us: and that although it seem we should be beaten down at every stroke, yet notwithstanding we may hope that God will aid us: which thing he will do in convenient time, as he hath done to his servant job. Furthermore although we have been afflicted a good while together, and yet God suffereth the afflictions too continued still, and specially if when we have imagined that we should have some end of them, things shall come to such a pass as they shall seem to be clean contrary, and that we shall never be delivered from them: yet notwithstanding let us resist such temptation as shall be cast before our eyes, assuring ourselves that God knoweth well how to dispose the times and seasons, and that it belongeth to him to do it, and [therefore] that all things must be put into his hand and to his good william. Behold (saith job) I looked if there were any end of my miseries. Well, we also may well look for the same. For God is not so rigorous towards us, but that he beareth with us so far as we may lawfully say, until when, (or how long) shall this hold? according as we see that David speaketh so a good sort of times. But when we have looked whither there shall be any end of our miseries, let us learn also to beware we be not too hasty. For else we shall be confounded. What is to be done then? Let us shut our eyes at present things, and let us pray God to make us behold the end which is hidden from flesh and from our own opinion, I say let us pray him to make us behold that: and let us frame ourselves wholly to his good william. For this is the only remedy to nourish both hope and patience. Or if we see our miseries to endure long, and that God showeth us not after what sort he will make us way out: let us shut our eyes and say, well Lord, true it is that thou wilt hold me like a poor blind soul in darkness. Yea: but where is my comfort in the mean while? My comfort is to pray God to give me eyes, not only to behold present things, but also to know those things by faith which are hidden from me as now. Behold (say I) how we must deal: not to say as job doth, I see there is no remedy left for me: for the man that speaketh so, is after a sort in despair. For we must not limit God's power, though a thing seem impossible to ourselves. He saith, When I lay me down, I ask when shall I rise again? And in the morning I say, when will it be night? Let us note that this is set down to show that a conscience which is pressed with God's judgement, is always troubled and in an agony. Behold after what sort Moses speaketh in treating of God's dreadful vengeance upon such as shall continued wilfully in disobeying of God's law. Thy life (saith he) shall hung before thee as upon a thread. In the morning thou shalt say, who shall make me to live till the evening? But job speaketh here of the temptation that he himself feeleth, that is to wit that he thought the nights too long, and the days too weerisome, according as he said. One day is longer to me than a whole year, yea than a man's whole life, I do nothing but pine away, not only in some ordinary miseries, but also in so horrible torments, that I faint under God's hand. Now when we see that this temptation is come upon job: let us have recourse to the remedy which I have touched: that is to wit, to call to mind that it is Gods peculiar charge to dispose of us and of all our miseries: And therefore, doth the time seem long to us? Let us pray God to make us think well of all that he doth. For otherwise what else shall we do but only provoke God as job doth? Not that he is willing to do so: but yet in the mean season he ceaseth not to be blameworthy for the words that have escaped him so unadvisedly, which he hath cast forth against God in such wise as if he meant to spite him. Therefore let us turn back again and say, how now? Is it in thee to appoint times? Is not that in the hand of thy God? wilt thou take his office from him? what intendest thou to do wretched creature? Wither goest thou when thou takest upon thee after that sort? Is it not even to break thy neck, when thou wilt sty thus above the skies without wings? So then let us learn to walk in humbleness, and pray God that we may take all for good which he disposeth of us, and that we may yield thereunto, and say, Lord thou art righteous and wise in all thy doings. And therefore grant us the grace not to cease to praise thee, and to give thee this glory, namely to take in good worth what so ever thou sendest, and to frame ourselves to the same, notwithstanding that to the flesh it be hard and bitter to endure. Thus ye see, what we have to mark in this text. Furthermore when he saith, That his days are passed more swiftly than a weavers shettle: here seemeth to be some contrariety. For he saith that his life is overlong: and yet nevertheless he addeth, that his days slip away as swiftly as any thing. If any man say that job was carried away with his overheadie passions: very well, that is somewhat. But there is no contrariety if we mark well how that according to the similitude which is put here, the same is also well placed in the song of king Ezechias in Esay: and it serveth to show that when a man is pressed with the hand of God, he woteth no more where he is. For although we endure many adversities, yet notwithstanding we count still upon our life. But if God pursue us overhastily, than we become as itwere dull-headed, we be not after the manner that we were wont to live, we be utterly dismayed saying: How now? could this time be passed so soon? Ye see then what this similitude importeth and what job meant as now by saying, that his life passed swiftly away like a weavers shettle. And why so? For he felt God's hand press him so sore, as he could not but sigh and lament and say: what? will there be no end? You see then how job meant: and yet in the mean season he ceaseth not to be attached with such fear and anguish, that he was as it were plunged over head and ears, by cause God held him as it were upon the rack, and seemed to keep no measure in chastising him. Lo how we aught to apply this similitude. And hereby we be warned to pray unto God in our afflictions, that howsoever he keep us in them, we may have some rest to think upon ourselves and upon him, I say, to think upon ourselves, to the intent we may know our sins, and consider how much time we have lost in our life, to the end that we may not think it strange though God scourge us and vex us. For we pass the most part of our life in pampering of ourselves, yea even to advance ourselves against God. And therefore we have great need to pray him to waken us, and to give us respite to examine well our faults. And more over let us also think upon him. But that cannot be done, but we must have some rest and be somewhat cheered. Forso long as we be in such heart-burning as to chaw upon our bridle: it is unpossible for us to come unto God to comfort ourselves in his goodness, which he is ready to make us to feel. Therefore we must pray him to hold us in awe, if we will have our minds to abide quiet and peaceable in the midst of the troubles that may befall us. And this also cannot be done except jesus Christ be at hand with us, that we may have some solace in him, according as he himself saith, come unto me all ye that labour and are overladen, and I will refresh you, and you shall find rest for your souls. As often then as God scourgeth us, let us determine to pray unto him, that we may turn our heart and mind to our Lord jesus Christ, so as we may in him have the rest whereof he speaketh: and that when we have found the same, we may be held in such wise by it, as we may receive God's chastisements and corrections, to humble us before him, that we may lean unto his good will, so as we may not doubt but that in the end he will be helpful to us, and show himself favourable towards us. Behold I say after what sort it behoveth us to be comforted in the mids of the miseries and afflictions which we have to endure in this world, waiting to enjoy the blessed comfort which God offereth us now by his word, and which we shall one day enjoy in full perfection when he shall have taken us hence to himself.  
And now let us fall down before the face of our good God with acknowledgement of our sins, praying him too make us feel them better than we have erst done: yea even in such sort as we may be ashamed of them presently, and come unto him touched with such a zeal, as feeling him to be our father and saviour, we may yield ourselves wholly to his goodness, and he strengthen us more and more in the trust that we have in him, until such time as he have delivered us, not only from the miseries of the world, but also from the slavery of sin, and called us into his heavenly glory, which we possess not now but in hope. That it may please him to grant this grace not only to us, but also to all people and nations, etc.   

The xxviij Sermon, which is the second upon the seventh Chapter.  
7 Remember that my life is but wind, and that mine eye shall see no more good.  
8 The eye of the seer shall see me no more, thine eyes are upon me, and I shall be no longer.  
9 Like as a cloud passeth and vanisheth away: So also he that goeth down into the grave shall no more comeup again.  
10 He shall no more return to his house, his place shall know him no more.  
11 Therefore I will not spare my mouth, that I should not speak of mine anguish, and talk of my misery.  
12 Am I a Sea, or am I a whalefish that thou keepest me so in ward?  
13 When I say, my bed shall ease me, and my couch shall comfort me: when I speak in myself,  
14 Then thou frayest me with dreams and visions.  
15 Behold my soul hath chosen the halter and death, rather than my bones.  
THE holy Scripture telleth us oftentimes that God pitieth us in respect of our frailty: for we must not think that he is moved with any worthiness that is in us: there is no such thing. Then if God spare us and use mercy towards us, it is more in respect of the neediness that he knoweth to be in us, than otherwise: according also as it is said, he considereth that men are but as grass which fadeth out of hand and withereth away. Men are but flesh, (that is to say, corruption) and breath, that is to say a wind that passeth away and vanisheth without returning any more. Now seeing that the holy Scripture witnesseth this unto us: we also aught to set it before us in our prayers, for to that intent doth the holy Ghost speak it. Then let us bear in mind, that if we will move God to pity, we must not allege that we have deserved aught at his hand, or that there is any excellency in our persons or in our nature. All this gear must be laid under foot, and there is none otherway for us to deal, but to acknowledge, Alas Lord, what am I but rottenness? I fleet away incontinently, there is no strength in me, my life is but a shadow. When we speak after this manner: it is a following of the warning that the holy Ghost giveth us. But we must advise ourselves well, after what sort and to what purpose we use such manner of speech: that is to wit, that all should redound to God's glory, and to worship him by humbling ourselves unto him. For there are that can skill to say, Alas, I am but a worm, there is nothing in me but vanity, my life is but a smoke that vanisheth away: & yet in the mean while they have nother humility nor obedience, to abase themselves before God, and to acknowledge how it is he to whom they are beholding for all things: but clean contrariwise, the same shall tend rather to make such complaint as this: How now? Seeing that God hath authority over all his creatures, were it not meet that he should give us that which he taketh from us? were it not meet that we should have this or that? Then let us mark, that when the Scripture telleth us that God pitieth us in consideration that we be so frail, and that our life is less than nothing: it is not done to give us occasion to murmur and fret in ourselves because our state is so despizable, and nothing is in us whereof we may vaunt ourselves, but rather all confusion: but it is done to the end we should know how we bring not any thing to God why he should show us favour, and that in the mean season if he seek for any thing (I wot not what) that might provoke him to love us: he shall not found aught at all, and so he shall shake us off. What must we do then? For as much as God seeth that we be more than wretched, he must have pity upon our state, considering that there is nothing in all our wisdom but only mere folly, and nothing in all our virtues, but only leasing and wickedness. Seeing then that we know that God bereaveth us of all our glory: let us be sure he will not have us presume to challenge any thing to ourselves, that we should bring any worthiness into his presence to say, yea Lord, why shouldest not thou show me favour? For I have done this and that, and there is such a thing in me. But let us have our mouths shut as in respect of all our worthiness, and assure ourselves that we must draw liquor from out of the only free mercy of God. Thus ye see with what an intent we must call our miseries to remembrance that is to wit, not to complain, or murmur against God: but to humble ourselves, and to abase ourselves utterly, that God alone may be honoured, and that it may be known that when he doth us good, it is not for that we bring him on to do it, nor for that he findeth aught in us wherefore he should be bound to it: but it is because he hath compassion of us for that he seeth us to be so frail, and that all our life is but a thing of nothing. But now let us come to that which is continued here. Remember that my life is nothing. This request is good, when job saith unto God, Lord, I am tormented here, O that it might please thee to give me comfort. And why? for thou knowest what I am, and of what nature I am. When job protesteth this, it is a good and holy request: yea verily so the affection be right. Certain it is that he had a right intent: but yet therewithal it could not be said but that he overshot himself in going too far, as we shall see better by the sequel. And therefore let us mark, that in alleging our frailty before God, it is not enough to humble ourselves, and too confess that we have nothing wherein we may advance ourselves: but we must have the modesty to confess that God is righteous, in making us to be in such state, yea though we perceive not the cause of it: and that although he have hid these secrets from us, yet must not we pled against him, nor have any harteburning in us, as if we were oversore pressed: but must bridle ourselves with this, that God hath had just cause to set us in such state, as we might be hedged in with all manner of miseries and afflictions Why so? To the end to hold us in awe and subjection unto him, and that we might not have the said presumption and puffednesse of pride. And hereunto job addeth, That his life is nothing, and that he shall not return again to see good, that is to say, to take pleasure of the things that God giveth men in this present life. The eye (saith he) of the Seer shall see me no more: that is to say, I shall be no longer here. And in the end he likeneth man to a cloud. Ye see how a cloud vanisheth away, and a man can not tell where it becometh, and it returneth no more into his former state. And even so he that goeth down into the grave shall come no more up again. job speaketh here of the frailty of man's life. And it is to the end that God should not handle him with such rigour, according as he will say anon in another strain, what am I that thou shouldest stretch out thine arm against me? as if he should say, Lord wilt thou fight against a shadow? But a man may think it strange, that job speaking of death, leaveth no more hope nother for himself nor for all mankind, as who should say that in dying we do perish, and are utterly dispatched for a do, and shall never be restored again. For he saith that the man which is once laid in his grave, abideth there and never returneth any more. It seemeth here that job speaketh like an unbeliever, that hath nother known nor tasted aught at all of the true Religion. But we must consider that in this place he speaketh of the death of men as it is in itself, like as the holy scripture also useth the same manner of inditing very oftentimes elsewhere. And we must not think it strange, that job hath spoken according to the same manner that we be taught by the holy Ghost. The things that we have in these days were not yet written in the time of job: but yet had God engraven all those things in the hearts of his faithful ones, which are now written. Yea and God even yet still at this day maketh us to feel the same in our hearts, and engraneth the same still with his finger, that is to say with the holy Ghost. So let us come back again to the article that I have touched, which is, that the Scripture speaketh of the battles which we have in our own nature, without taking hold of God's goodness which is from above. As how? We have already alleged some records where it is said, That a man is but a breath, or a wind that passeth away and returneth no more. It should seem that man is likened to the brute beasts. Yea and he should be like them in very deed, if God did not put to his hand. For whence cometh the immortality of our souls, but of a special favour that God beareth us? Saint Paul saith that only God is immortal. We then are rransitorie, we do nothing else but fade away, and what are our souls? Even the very Angels of heaven should also be mortal: howbeit for so much as God hath breathed his own power into them, they must needs continued in him. It is he from whence proceedeth the immortality (I say even) of the Angels: and it behoveth us also on our part to draw out, of the same well, according as it is said in the Psalm Lord in thee is the fountain of life, and in thy light shall we be enlightened. We see now how men being considered in themselves, have nothing in them but dedlinesse, according as it is said in another sentence of the hundred and fourth Psalm. Lord, draw thou away thy spirit, and all things shall decay and come too nothing. Now when the holy Scripture speaketh after this manner, it is not too take from us the hope of the Resurrection: nother is it to make us think that we be not immortal: but we must always begin at this point, namely too know what our own weakness is, and afterward mount up by degrees to know what God hath put into us. What are men then? A wind: a smoke. Howbeit for as much as God hath breathed a continuing power into us: therefore we be immortal. Furthermore it behoveth God to stablish that thing which he hath once put into us: for if he maintained it not by his grace, all would go to decay. And specially we must come to the Highest point, that is to wit, to the Resurrection which is promised us. And where shall we find that? Not in our own nature. But we must sty up above the world, and we must understand that there is none but only jesus Christ, which is the true mirror wherein to see that thing. There we see that God will raise us up again too glory, that he will pluck us out of the corruption and rottenness wherein we now walk, and wherein we should abide [for ever,] were it not for this extraordinary remedy whereby he helpeth the matter. Ye see then how we must be fain too come too jesus Christ, to know whereat it behoveth us to look, when we hope to be raised up again at the last day. Verily Saint Paul useth certain similitudes which he taketh of the common order of nature, too show the Resurrection: as when he saith, ye see how the grains of corn and other seeds are cast into the ground, and there rotting do grow up again. Now (saith he) in that men sow the bore corn, and afterward the same groweth up again out of the rottenness whereintoo it behoved it to be first turned: ye have a figure and image of the Resurrection. But yet is not this as much to say, as that we see our Resurrection there: It serveth only too show, that the faithless are unthankful and overlewde to Godward when they dispute how it is possible that our bodies should rise again after they be so rotten and turned into dust. If such as will be so wise in their own conceit, do shoot out their subtle devices, and thereupon conclude that it is unpossible for God to raise us up again: Saint Paul showeth that such folk are malicious, and that it is nothing else but their own unthankfulness that turneth them away from the receiving of this power of God, whereby he poomiseth too set us in perfit state again. And why so? For he giveth us certain familiar likelihoods in the order of nature, too assure us of his good purpose. So then, when Saint Paul useth the foresaid manner of reasoning: it is not meant that our Resurrection shall be as a natural thing: but it is to make us understand the infinite power of God, and to honour him, and to yield him the praise that belongeth unto him: and therewithal to look upon the promise which he hath made us: which is, that although it far surmount all our understanding, and be a very strange thing, that God should make us new again when we be turned into dust: yet notwithstanding he will restore us, even when we shall have been turned too nothing. Although (I say) that this be hard to be believed, yet must we trust that God is nevertheless able to do it, by his power, wherethrough he is able to do all things, according as it is said in another place to the Philippians. Now therefore let men's wits discourse what they can, let them range even to the devils in hell: and yet it is certain that they shall not be able too diminish God's power. Nevertheless when they encounter the said promise that is made us of the Resurrection, which is the thing that surmounteth all our capacity, they go about to diminish, yea and (as much as in them lieth (utterly too abolish Gods wonderful power, whereby he is able to do all things. Now let us come again to that which is said here: Alas Lord, I shall see no more good, The eye of the Seer shall see me no more, I shall no more return out of my grave. Why speaketh job thus? Is he as a man in despair that casteth away all the taste which he had erst felt of God's goodness touching the Resurrection? Not: but he setteth out man alone by himself from the graces whereof God hath made him partaker by his own mere goodness. And even so aught we to do likewise. Yea and it is a special point well worthy to be marked: for most men abuse themselves, and have not the discretion too say: Behold, our God hath done us exceeding much good, but we must consider that we be beholding to him for all that ever we have. And it is a right necessary lesson for us now a days. For how shall men be able to humble themselves, except they set before them, on the one side Gods gracious goodness, to say: This is not mine own, I have not this of myself, my possessing of it is but because he dareth it me, therefore I must do him homage for it, and therewithal consider how favourable my God is to me, and how bountiful he showeth himself toward me? Thus ye see that the meaning of Job's words, is to express what man is, if God leave him up to himself. And therefore he concludeth, I shall see no more good. The eye of the Seer shall see me no more: I must be fain to continued in my grave. But now let us learn to consider of our life how flightful and frail it is, and likewise to examine all the infirmities that are in our minds, so as we may conclude that we be worse than nothing, except God uphold us by his goodness. Nevertheless it must not hinder us from the magnifying of God's gracious goodness, although we know our state too beevile and abject. Howbeit we must begin at the point which I have spoken of already. Furthermore (as I have touched) we must always bear in mind, that although job were not so alienated from God, as too be out of all hope, comfort and patience: yet notwithstanding he ceased not to exceed measure. And hereby we be warned to look well to ourselves, that we be not so swallowed up of sorrow, as to be cast into despair, by considering too much our own frailty. And it is a very profitable lesson: for there is nothing that we aught to desire so much as to humble ourselves. And why so? For it is the only wicket that we have too receive all God's graces in at. So long as men are for epossessed with pride, so as they ween themselves worth any thing, ye shall see them so locked up as the grace of God can never enter into them. Then must humility go before: and the chief of our studies aught to be to bethink our selves well what we be, to the end we may have no trust nor selfeliking in ourselves. For behold the craftiness of Satan: the thing that is most profitable and available for men's salvation, he taketh and maketh it a rank poison against them. For he findeth a way too make men as it were brutish, by knowledge of their miseries, in so much as they become so wood that they cast themselves into despair. True it is that the Devil (if he could) would continually sot us with the folly of Overweening, he would make us too believe wonders [of ourselves:] he will never suffer men too humble and abase themselves: he will hinder them from that as much as he can. But when he seeth that he cannot hinder men from being abashed in themselves by knowing their own state: then he goeth too the other shift. And here I see ye are overmastered: for he will set his feet upon men's bellies, (as they say) yea and upon their throats, and hold them still at that point, even till he have forced them to despair. For this cause when we enter into the consideration of our own wants, let us be well advised, that after we have bethought us of them, we be not utterly overwhelmed, so as we should not in the mean while always acknowledge the good things that God hath done for us and put into us, and which he bestoweth upon us continually, together with the remedies which he hath given us to relieve those wants wherein we should have rotten, had not Gods extraordinary goodness been. Then let us learn to know this, to the end we may take our breath. Thus ye see what we have to mark in this strain. And it ensueth, Seeing it is so (saith job) I will not spare my mouth, I must needs speak, I must needs make my moan, I must needs talk of my sorrow and anguish. Herein we see that which I have touched already: that although Job's consideration was good, and although the thing that he allegeth here be both holy and agreeable to the doctrine of the holy ghost: yet he ceaseth not to have some temptation of excess. For he saith, Behold I must needs speak, seeing I have not past a moment to live: for I am overpressed with the hand of God: and therefore I must revenge myself by speaking in my sorrows, for I can not hold myself. True it is that God giveth us leave to speak in making our moan. Howbeit, not in such wise as there should be any choler in it, or that it should be to increase our sorrows, whereas we think to ease them by that means. What then? It is permitted, to the intent we should return unto him, to unburden ourselves by it. Sometimes they that speak not at all cease not to displease God more grievously through their impatiency, than they that blaspheme with full mouth. Doubtless it is a very heinous crime when men dare open their mouths to blaspheme God. But yet there are many also that will not utter one word, and yet are they full of rancour against God, yea they be much fuller of pride and bitterness than those that speak. Ye shall see some man that will chafe upon the bridle like a Mule, and yet not speak one word. But if ye examine his heart, ye shall find him ready to burst for spite, & that there is as it were a fiery rage in him: and if it were possible that he might fight with God, he would do it. Another unlodeth himself at the first dash, and many wicked words slip from him: but yet he hath not so much bitterness in his heart. But howsoever the world go, both of them be nought. What is to be done then? If our sorrows oppress us to sore, let us settle ourselves to pray to God, that it may please him to aid us in the midst of them, so as we may not conceive any moodiness against him, at leastwise which should hinder the honouring of him. And herewithal we must also labour and fight: for whereas men are wont to harden themselves when they have once conceived any wilfulness and stomaching, and to nourish themselves therein: it behoveth us to know that we must withstand it. Then let us restrain our affections, and let them be tied up like wild beasts. And when we have so done our endeavour to repress our passions and to hold them in awe: then let us assure ourselves that we can also discern and say: How now? Shall a mortal man have leave to give himself the bridle▪ so as he shall stand in contention with God, as if he would pick a quarrel to him? Then let us keep us from such lycenciousnesse of murmuring against God, as to have our tongue unbridled to say, how now▪ Is this of Gods doing? Wherefore handleth he me after this manner? Not: [let us not do so] But let us make our moan in such sort as God may alway always be honoured at our hands, and let us confess that he is righteous and unpartial howsoever he deal with us. Mark here a special point. And moreover therewithal letall our complaints be made unto him. For ye see wherein men onershoote themselves oftentimes: that is, in shrinking away from God as much as they can, when they would make their complaints, or else in discoursing with their neighbours, And how? I have a misfortune (say they) and there is no man that endureth so much as I: it should seem that God mindeth to torment me without end or ceasing. Lo how men do always grunt. And although they utter not such murmurings with their mouth: yet it is sure that they keep ever some store of such stuff behind in their hearts, and lay it not open before God as he requireth. Ye see then what we have to consider when job saith, that he will speak in his bitterness, and that he will talk of it: that is to wit, that this is not the measure which he aught to keep▪ and that he taketh too much liberty. Now if this happened to the man that was as a mirror of patience: what shall betide us? So then let us bear in mind the warning that I have given already: that is to wit, that when we have any bitterness in our hearts, we come unto God to pray him to assuage the disease: and that when we come to speaking, we use not our tongues to babbling, but that they may be refrained to glorify God withal, and that we make all our complaints unto him, and go not murmuring here and there with wailing and babbling: but that God may be the witness of all our sighs and groans, and we resort right forth unto him for comfort. And after job hath said so: he addeth: Am I a Sea, or am I a Whale, that thou shouldest set (as it were) such bars against me, and that I should be fain to have so great lets to stop me? job protesteth here before God, that there was no need why he should be stopped with so great violence. And why so? I am not like a Sea (saith he) which hath need of rampires and jetties. If a Sea have broken over his banks, a thousand or two thousand men must be sent against it: there must be bringing of timber, of earth, and of stones to make up so great a breach. Also a Whale will not suffer himself to be caught without great ado: but great force must be used too hold so strong and mighty a beast. But job sayeth, I am no Sea, nor Whale: How is it then that God proceedth with so great violence against me? Hereby he meaneth that the misery which he endureth is overgreat, and that God hath no need to punish him so. And herein he showeth that he had not such stay of himself as he aught to have had. True it is (as I have said afore) that he ceased not to be patient: how be it his patience was not continually perfect: but it had always some storminesse mingled with it. And so what have we to gather upon this sentence, but that by bewailing ourselves, we should know so much the better what we be? True it is that for as much as we be frail, we may well say, I am no Whale, no Lion, no Bear, nor other wild beast. Well: But herewithal, if we look upon our lusts▪ if we look upon the rebelliousness that is in us against God, if we look upon the number of vices which we have whole: they be like fiends of Hell, not only in bursting out of their bounds unto all evil upon earth, but also in mounting well near into Heaven. When we resist God through our lusts, I pray you do we not mount up aloft as it were too make war with God? And so there is neither Whale, nor Lion, nor any other wild beast upon earth, that of his own nature hath so great a violence, as have the wicked affections of a man. Therefore if God use violent remedies against us, and that he hamper us more roughly than we would he should, let us not say as job saith, Am I a Whale, or am I the Sea? we be much worse: God must be fain to hold us chained by force, as if we were Lunatic, or more than Lunatic. Now when we shall have known that there is such gainestriving in our wicked passions, than we will confess that if God afflict us and use even violent remedies against us: the same is not without cause: and therefore we can not accuse him that he is excessive, but we must glorify him, considering how the case standeth. Now we see that men aught to have a double knowledge of themselves. For on the one side it behoveth them to know how there is nothing but rottenness and corruption in them, too the intent they may obtain favour of God, and move him to use mercy and pity towards us. And when we know this let us also▪ consider that we be not to strong unto evil: in case as when a mad man flingeth and tormenteth himself, and yet for all that hath never a whit of right strength. Even so stands the case with us. As in respect of good, we are utterly weak: but as touching evil, we be like Giants, there is too huge a force in us. Then is it requisite that God should stretch out his arm, and smite us with great strokes, yea and thunder more upon us than upon the wild beasts. For although the wild beasts hold all of cruelty, and suffer not themselves too be easily mastered: yet notwithstanding if we compare them with ourselves: we shall find that men start much further out of their bounds. And therefore when so ever God shall press us never so sore, let us be sure he hath good cause to do it, and let us not repine at it. For when we have pleaded our best, we shall gain nothing by it, there needeth but one word too put us too confusion. Thus much concerning this strain. And he addeth, If i say, my bed shall comfort me, behold my couch burneth me as I talk to myself. Thou frayest me with visions of the night, and thou afrightest me with dreams. True it is that this present saying is expounded diversly, where it is said, that when job purposed to have refreshment in his bed, he found a burning heat in his Couch. The Hebrew word that is put here, betokeneth sometimes to burn, according as we shall see it again in an other sentence: But moreover it signifieth to withdraw, or drawbacke, and by a similitude it signifieth to leave or forsake. Nevertheless the signification of burning agreeth very well here: and how so ever a man expound the word, the sentence and the doctrine remain all one still: that is to wit, that job complaineth of being disappointed of his hope, in that he looked to have had some refreshment by his bed, and yet found more heat there, in so much that it was as burning fire to him when he talked to himself. Hear we see that which hath been showed already heretofore: namely, that job was in horrible torments, and that he was not pressed only with bodily pain: but also that he was in battles of the mind, feeling God against him as his judge, and being pained in such sort as if he had been in a burning lake as it were in the pains of hell. And we must always call the same teo mind: for (as I said) it is good for us also too think oftentimes, True it is that we aught too put ourselves in good readiness to battle, sith that God afflicteth us, and that we shall not feel any thing save that we endure to the world ward: but the chief is sith we know we must come to a reckoning before God. For if he make us feel our sins, by showing himself a rigorous judge: behold, that is as it were the depth of hell, and the gulfs that are open to swallow us up. We must have bethought us of these things before hand, that we may know how to humble ourselves, & that this conceit also do not utterly confound us. And here ye see why job (who was a man of such virtue and excellency) was notwithstanding so pressed. And wherefore? For by his example God meant to show how it is no small matter to come before his Majesty and before his judgement seat to answer for our whole life. Then let us apply our selves to receive the warnings which God giveth us of our sins, notwithstanding that we have very rough assaults. And let us Leseech God to hold us up, that putting our trust in the grace that is offered us in our Lord jesus Christ, we may not cease to continued and hold out to the end, yea even till he have humbled us as he knoweth to be needful for us. And specially let us mark well this circumstance: When I have thought that my bed should give me rest, I found a burning fire in talking to myself. True it is that we may well hope that God will relieve us: but it is not for us to appoint him either time or place: that must be put over wholly to his good william. Then must we not seek our rest, neither in our bed nor in any other thing: but let us cast up our sighs unto God that it may please him to refresh us of our sorrows. But by the way (as I said) it is a strange case that job should feel himself so burned by talking to himself. I have told you how this circumstance is well worthy to be marked. For whereas men do commonly babble so much in making their moan: their talking of this and that doth but set them more on fire. What is the cause that we overshoot ourselves after such sort in our passions? It is because every of us flingeth out at random and deceiveth himself: But job saith here, how it was contrariwise with him: that is to say, that he spoke in himself. How then? When a man shrinketh into himself, and striveth too keep himself from passing his bounds in words for fear of resisting God, and represseth his affections: is that an occasion to set him on fire? Yea surely sometimes: according as it is said in the two and thirty Psalm, & in such other texts. But yet notwithstanding it is not as much to say on the contrary part, that we should therefore be lavish of our words and complaints to every body to find ease of our grief, and to quench the fire whereof mention is made here: but tather let us enter into ourselves. True it is that sometimes our passions kindle by talking so to ourselves: but yet notwithstanding God will soon after do his office in quenching the fire that shall be kindled by him. As for example: look upon a poor man whom God scourgeth. And why? the man oftentimes knoweth not why, and yet notwithstanding in the end God will turn it too good. But if the poor man continued still in his anguish, what shall he do? Let him enter into himself. How? [Let him say,] hath thy God forsaken thee? Or else [let him say] look well upon thyself, poor creature, needs must thou have offended God grievously, seeing he executeth such rigour upon thee. But in the end the holy Ghost will still make him to take hold, to taste, and to apply to his own use, that the holy Scripture in speaking of the roughest assaults, doth nevertheless set forth to us the infinite goodness of our God, to the intent that in the mids of our greatest afflictions we should be assured that God will deliver us out of all our adversities in time convenient. Ye see then how job hath been exercised. But yet nevertheless he presently protesteth, that he felt himself in the greater heat when he had mourned and mused in himself. And he aught to acknowledge, Very well my God, I have not yet enough: true it is that my misery is very great in respect of my ableness to bear it: but it must yet increase more. Lo what job aught to have considered, and it had been a point of true wisdom. But seeing that he did it not even he which was of such a courage as a man may see: so much the more behoveth it us to stand upon our guard, and to advise ourselves well that we plead not against God when he afflicteth us, for sear lest he put us to such reproach as we shall not know where to become. And he sayeth, that it is God that troubleth him in visions by night, according as we have seen already heretofore, that he had not to do with men to feel pain in his body only: but that above all he was feign to abide temptations, as if God were against him. Hereupon he concludeth, that his soul had chosen the halter: that is to say, that he wished the miserablest death that could be, and that he had liefer be hanged than to be in such case. And how so? Those are the words of a man in despair. But let us mark that job in speaking so, saith not that he had hold himself there not that he had that purpose settled in himself: but he protesteth only that in making comparison of his life, with the worst death that could happen unto him, he was so dismayed with it for a time, as he looked no further afore him, than to the feeling of the sorrows that pinched him. Hereupon then let us consider, that if God have not spared his servant job, it may fall out that we shall be tormented as he was. True it is that God knowing what we be able to bear, will not suffer the temptations to be so great, as they have been in man, who had received more strength of the holy Ghost than we: but yet must every of us be visited by the hand of God in such sort, that sometime our life shall be more miserable than the death of him that is hanged. I say we must be fain to come thereunto, and therefore it standeth us in hand to be thoroughly in a readiness. But let us learn to fence ourselves with that which is showed us in the holy scripture: namely, that we shall have matter of gladness enough, when we shall have increased and profited in jesus Christ as well to death as to life. Are we then joined to jesus Christ? Although our life be more than miserable: yet shall it turn to our profit, so as if we have troubles in this world, the same shall be as many helps to our salvation. Therefore whensoever it shall seem that we be utterly forlorn, let us not therefore cease to call upon our God, hoping not only that he will in the end turn all our troubles into joy and glory: but also that he will continued his goodness towards us until he make us feel it in all perfectness.  
But let us cast ourselves down before the face of our good God, with acknowledgement of our faults, praying him to humble us in such wise, that being ashamed in ourselves, we may be sorry and give him the glory that is due unto him: and yet notwithstanding, that in the mean while we may not cease to return towards him seeing he allureth us so familiarly, being sure that he will receive us at all times: and that we may know which is the way whereby he will lead us thither, that is to say, our Lord jesus Christ, so that after we have once known how there is nothing in us but a bottomless gulf of all confusion, we may nevertheless continued in steadfast trust that we shall be acceptable to this our good God, seeing we be clothed with the righteousness of his only son, and that our sins be blotted out by the merit of his death and passion, and by the pureness of the obedience which he hath yielded unto him. That it may please him to grant this grace, etc.   

The xxix Sermon, which is the third upon the seventh Chapter.  
This Sermon containeth the rest of the exposition of the xv. verse, and then as followeth.  
16 I am weary, I shall not live always: take thyself away from me, for my days are nothing.  
17 What is man that thou so magnifiest him, and that thou hast care of him?  
18 Thou visitest him in the morning, thou hast an eye upon him every minute.  
19 How long will it be ere thou let me alone? Thou wilt give me time too swallow my spittle.  
20 I have sinned: what shall I do to thee, O thou keeper of men? why hast thou set me over against thee, to be a burden to myself?  
21 Why dost thou not take away my sin, & why dost thou not pardon mine iniquities? for I shall be laid in the dust, and if thou seek me in the morning, I shall be no more.  
HEre job goeth forward still with the matter I touched yesterday, that is to say, with his loathing of his life: not that he saith he resteth resolutely upon that point, as though he tasted not God's goodness a whit to comfort himself withal, but he considereth what this life is so long as God holdeth him in such rigour. And thereupon he concludeth that it were much better if God would kill him, yea after what sort so ever it were, for I have said already that when men look no further than too their present state, they may be tempted to such a misliking of it, as they shall be utterly dismayed by reason of their exceeding misery: and specially it seemeth that God is minded too execute a singular rigour towards his faithful, and that he handleth them in such wise as they be more afflicted than the wicked. Then may we be carried away with a hopelessness so as we shall be weary of our life, and had liefer too be dead. There is nothing that comforteth us, but our knowing that even in the mids of our sorrows we be still beloved of God, & that in the end he will have pity of us, & give us salvation & life by means of our Lord jesus Christ. Without this, it is certain that our life will be weerisome & bring nothing but loathsomeness, yea even to repining against God. Let us mark then that job meant not here to express what affection he had: but only that God had hold him up. And that is the cause why he now addeth. That he is weighed, that he shall not live ever, and that his days are but vanity, and therefore he would have God too go away from him, as if he should say, Alas Lord, wherefore persecutest thou me? Thou seest here a poor soul that can endure no more, except thou have consideration of him: and as for his life it is nothing, it is but vanity. Wherefore then dost thou not get thee away from me? This is according too that which we have seen already: that is to wit, that God aught not to utter his full force against mortal & transitory men, because they be not rocks, nor yet so boisterous beasts that he should be fain to enforce himself so much against them. job therefore confirmeth still the same matter, as a man that is in anguish & cannot make an end of his groanings. And having said so, he addeth: What is man that thou so magnifyest him? What is he that thou visitest him a mornings, that thou settest thy heart upon him, and hast so great care of him? Some expound this sentence, What is man that thou makest so much of him, as though job meant here as it were too rail at God, that he lifteth us up as if we were little kings, and that he seemeth to have a fatherly care of us and to prefer us above all creatures: and afterward throweth us down as men in the picture of the wheel of fortune. Thus ye see how some take this strain. Othersome think that job meant to make comparison between himself and all mankind: as if he had said, Alas Lord, Thou art so good unto men, that thy mercy filleth the whole earth: there is not the man that feeleth not how thou art his father, & that thou bestowest many benefits upon him: there is none but myself alone to whom thou art unkind. What meaneth this? why shall not I be in the same rank that other men are? But when all things are well considered: Job's plain meaning is to say, yea Lord, why art thou so grieved against men? Thou settest very great store by them. Then doth he not speak of God's benefits: but rather meaneth that it is not a convenient thing for God too be grieved at men. As for example, If a great Prince should take pritch against a poor Labourer, it were not for this honour: for men would say, why matcheth he not himself with his equal? He doth himself great wrong in that he knoweth not who he is. Yea and even the proud sort of this world can well enough say, if such a one were my match, I would show him who I am. Ye see then after what sort men commonly use to show token of disdain. If men (who are but worms of the earth) can well skill too allege, that it is not comely for them to bear malice to those that are far their inferiors: there is far greater reason too think that God seemeth too magnify men over much, when he matcheth himself against them. For who are they? What is their state? God therefore aught to set light by them, [and to say:] Tush, well ye are but worms, ye are but vermin: and shall I challenge you too go fight with you? That were greatly too the defacing of my glory and Majesty. Ye see then what Job's chief meaning is. Furthermore we have too mark, that this present sentence is not like that of the eight Psalm, where it is said: Lord what is man that thou makest so much of him. Ye see here how the words are set in their proper signification: but in Job's saying, they be taken clean contrary. For in the said text of the Psalm which I have alleged, David recounteth Gods infinite goodness, in that he thinketh so upon his creatures, and that he vouchsafeth too have a care of them too guide them, and to govern them. If ye look upon man in himself, ye shall see so poor a creature, as it may well seem that God aught not too have respect of him, or too cast his eye upon him. Now then when we see that God not only vouchsafeth too govern men, but also maketh them Lords of all his creatures: according as it is said there, that he hath made both the beasts of the field, and the birds of the air, and the fishes of the sea, too serve our turns withal: seeing he hath so disposed all things to serve us, and to secure our necessity's: it seemeth that God beareth us such a love, as he putteth all that he hath under our hands, saying, I withhold nothing from you. You see then that the wretchedness and poorness of men, yieldeth a greater beauty to God's goodness and mercy, than if we had any thing of our own that could provoke him to do us good. Thus ye see David's plain meaning. And this thing is specially fulfilled in the person of our Lord jesus Christ. For although he be the only son of God: yet notwithstanding, so it is that in respect of his manhood he was the son of Abraham, and was fully like us in all points, sin only excepted. And so when we see that God hath made much of him by giving all things into his hand, to the end that we should recover that thing in him, which we lost in Adam: therein God hath showed the great and infinite treasures of his mercy. And verily jesus christ is the true looking glass of God's grace, which afterward is spread out upon all his members. And so after the example of David, we have good cause too exalt the goodness of God, when we see that having begun first in Adam, and afterward in jesus Christ, (by whom all is made whole again that was beaten down and defaced in Adam) he continueth still at this day in doing us good, and we be made partakers of all his riches. Herein we have good cause too marvel and too say, Alas Lord, what are we, that thou visitest us, that thou usest us so familiarly, that we be as thy children, that thou holdest us as in thy lap, & that thou showest thyself so bountiful towards us. I oh what we aught too do. But in this place job taketh all too the fiat contrary. Wherein we see that when men's mouths are out of taste, nothing can like them: in case as if a man's stomach were squeymishe by means of sickness, the best and finest meats that could be brought unto him, should have no savour with him: but should loath him, and provoke him as it were too vomiting. So standeth the case with us: when we be ill disposed, and have not a right and well ruled judgement, God's graces shall have no taste nor saver with us. Is there any thing that ought too provoke us more too love God, than when we know that he cometh down after that sort unto us, and that he doth (as ye would say) put the meat into our mouths as a mother doth too her young babes, and that he hath his wings spread out too receive us [under them] as it is said in the song of Moses? When we see God too have so familiar a care of us, is it not enough too ravish us out of our wits? Aught not the consideration thereof to susfize us thoroughly? But as for them that are forweeryed and full of anguish, they come so far short of tasting this too their profit, that they could find in their hearts that God were a great way off from them: according as we see it is happened unto job▪ at leastewise in respect of his fleshly affection. No doubt but he resisted it, and had patience, howbeit that the same were secret and hidden within him: nevertheless it behoved the same passion to show itself whatsoever it were, and God meant too humble him thereby. We see then how job turneth God's providence quite upside down, and that in stead of comforting and cheering himself therewith, he would fayne that God were far of. What is man (sayeth he) that thou makest so much of him? Yea verily. But if God chastise us when we do amiss, must we therefore say he advanceth us to much, and that he doth us wrong? It is not with him as it is with mortal men. For if a man be offended with me, he will hold scorn to match himself with his underling, but will bend himself against his equal. And wherefore? For the matter standeth upon revenging. But if God chastise us for the faults that we have committed, it is not too avenge himself of us, he passeth for no such thing. What then? For two reasons. The one is that we must be fain to take him for our judge spite of our teeth, when we have despised him [never so much.] And the other is, that he would not have us to perish, and therefore he correcteth us to the end we should come back again to him, and he calleth us by that means to repentance. We will not say they are uncomely things for God to punish us and to press so upon us, too the intent too pluck us back from our sins, and to show himself to be our judge, and that we should learn to be subject unto him. We see then how thankless men are, sith they turn the good turns upside down which God doth to them. And moreover let us understand, that if it befell unto job to be so tempted as he wished God away from him: the like temptation may well happen unto us, not only to shake us, but also to put us to such a plunge, as we shall be quite overthrown. Then must men be well advised to fence themselves [aforehand] and (accordingly to that which I have declared) we must acknowledge that God bindeth us exceedingly much unto him, in that he vouchsafeth to visit us, and (as it were) to keep watch and ward over our life, and too have a fatherly▪ care of us: as we can never magnify his grace to much. Yea, and when he punisheth us for our sins, let us assure ourselves that his chastening of us is not for that we be worthy of it: there is no cause why he should once put to his hand, but that he should let us go for such as we are. Then in sending us punishments God showeth both his goodness and justice. And why so? For by this means he calleth men to repentance: and afterward he maketh them too feel him too be their judge, that they may humble themselves. He chastizeth them to their profit, if their unthankfulness hinder not their profiting. Lo what we have too remember in this strain. Howsoever the world go, let us keep our selves from saying too God. And what is man that thou magnifiest him, so as thou visitest him a mornings? Let us not be grieved if God set sure watch upon us all: not, let us not do so. For that is for those to do which would have the bridle laid loose in their neck to run at rovers, to the end that God should not chastise them at all. But if it were so: what should we gain by it? Let us put the case that God did shut his eyes, and that he did let us run at random all the fields over, so as we gave ourselves to riot, & he passed not of it: what should become of us? Behold, the devil would cease, upon us and we should be his prey, and he would carry us even into destruction. So then let us know that there is nothing better for our welfare, than that God should have his eyes open continually, that he should see all that we do, and specially that he should gauge the bottom of our thoughts, and that we should not remove one fingers breadth, nor step forth one pace, but he should note it & mark it, assuring ourselves (I say) that it should not be for our profit, if he did otherwise. Thus ye see what we have to gather upon this text. And by and by job addeth, How long will it be ere thou let me alone, and withdraw ●●y self from me till I have swallowed in my spittle? Hear job declareth his passions wherewith he had been tempted. By the way we have to bear in mind what hath been said heretofore: that is to wit, that job felt always some comfort, & that God forsook him not for a full do. job then showeth here after what sort he was affectioned as in respect of the flesh, to the intent his friends might know, that he made not so great complaint without cause. And the better to express the anguish wherein he was, he turneth himself to God, because he sees he shall gain nothing at men's hands. But yet for all that, he ceaseth not to regard men, yea even too much. For had he been well gathered into himself, and had he made his prayer unto God: it is certain that he had behaved himself more quietly, and he had showed a greater token of faith and patience. What is the cause that job martyreth himself in such sort, as it may seem at the first blush, that he is a desperate person? It is for that he hath an eye to the reproaches that are offered him, and he is not able to bear them, to pass them over, and to have an eye unto God. And this is it that I said heretofore, namely that if men come to molest and to sting us, we must not look upon that, we must not cast our countenance thitherward: but forasmuch as we perceive that Satan laboureth too bring us by that means to confusion: we must come straight unto God, we must mourn before him, and we must assure ourselves that he will 'cause us to feel the avaylablenesse of his chastisements the better, & that we cannot be thrust out of the way, as when men were the mark that we am at. But yet nevertheless, Job's purpose in this strain, was too express the vehemency of his affection the better, by turning his talk unto God, as if he had said: Well, ye understand nothing at all, I see ye perceive not the spiritual battle whereunto God hath put me, and therefore I must talk to him that is my judge. To be short, it is all one as if job had said, This that I speak is no counterfeit stuff: but it is as if God himself were here. And he sayeth (as he had touched afore) that his life was nothing but vanity, in so much that God aught to take himself away from him, until he bade swallowed in his spittle, according as we may say too take his breath. Hereby job meaneth that God pursueth upon him over roughly: and it seemeth that he would plead against God as he hath done heretofore. But I have told you already that he doth but express the passions of the flesh. And truly whensoever God giveth men the grace too frame themselves unto him, and too bear their cross and afflictions patiently: it is not in such wise as they should be altogether without feeling, it is not that they should be unmovable and unprofitable when men trouble them and torment them. But it is too the intent they should fully settle themselves to bear all this with patience, and that they should conclude: It is meet that my God should have the mastery, and that I should frame myself too his lure, and therefore yield myself over unto his good pleasure. But howsoever the world go, none is is able to do it without incountering. job then expresseth here his own pas●ions in such sort as he felt them, & in the mean while God's grace is as it were buried for the time: not that it was utterly quenched, for (as I have said) God uphold him. But it will come too pass that when the first passions assault the faithful, they shall (as a man would say) be harried away in such manner, as it may seem that God governeth them not any more, and that they play the horses that are broken loose. Nay but it is as if a man were upon a horse: and very well, ye see the horse flingeth and kicketh and doth all that he can to escape and to run over all the field: but anon the man that is handsome can tell well enough how too tame him, he will rain him up with the bridle, and bring him too a good pace. Even so is it with us, that we shall oftentimes be carried away headlong by our overheady passions: but yet for all this, God will not let us alone so, but will rather rain us up and draw us too him, according as we shall see how he worketh towards job. But (as it hath been declared heretofore) it is true that we may well allege unto God the frailty of our life, when we would obtain some mercy and relief at his hand. But job speaketh here excessively, as a man that is out of his wits, and knoweth not to whom he aught to direct his words. Every faithful body will lightly say, Lord my days are nothing but vanity and smoke: therefore have pity upon so miserable a creature. This request is good and holy, & God accepteth it in good worth because we be taught by his holy spirit to speak so. But job steppeth to him after an other fashion, and with another manner of style. How? my days (sayeth he) are but vanity, and comest thou here to set thyself against me? Wilt thou not give me respite to swallow down my spittle? Why dost thou not get thee from me? He is of opinion that if God would draw away his hand from him, he should have some ease. Yea, but what would become of us if God should let us alone? Should we have power to swallow down our spittle? How could we breath, if the spirit that giveth liveliness to all things should forsake us? Do we not see that we should needs decay? But (as I have declared already) job is an amazed man that hath no consideration but of his misery. And this serveth us for a good and profitable warning. For we see what it is too be overpressed with our own passions: namely that we forego all wisdom and patience, and become as dull as brute beasts. Verily it will not seem so to us. But if we mark men's passions a far off, what they be: we shall find that they make us altogether blockish, so as we have no knowledge at all. Again we have not hold of ourselves to be competent judges, and it is too be seen that all our wits are confounded at our need. Let every of us mark men when they be cumbered with vehement passions, or else let us consider how we ourselves far if God pinch us with any adversity that is overroughe for us: we be so daunted, as we have no heart too call upon God, we cannot bethink us of the promises that are contained in holy writ, and then what remedy is there for our miseries? Now then (as I have said) there is such a headiness in our passions: that if God should not overmaster them from above, yea even by the wonderful power of his holy spirit, in such wise as we might know his majesty therein, and that there is more in it than man can skill off: it is certain that it were enough too mingle and confound heaven and earth together at every blow. But yet nevertheless (as I have touched already) job had a far other consideration with him, in asmuch as God's spirit was in him: but if God remedy it not by the grace of his holy spirit, there is no question but ye shall find man in his own natural kind, and ye shall find his passions such as they are according to the flesh. Get thee from me, sayeth job. And what should become of us if God should let us alone, so as we should abide without his aid and assistance? It is in him that we have our being, our living and our moving, as the scripture speaketh, and as we ourselves do see the experience. Can we swallow down our spittle, if God should give us up? That is much like: as who would say, there is more power in us, than in the Angels of heaven. For if God should leave them too themselves, what would become of them? Behold they are immortal creatures, and are already in the glory of heaven, and behold the majesty of God: and yet nevertheless they should vanish away and be brought to nothing if God should withdraw himself from them: and can we that are full of corruption have more force? Therefore while God giveth us some leisure, let us learn to think upon our infirmities which are so excessive in us, and too know that there is nothing better than that God should visit us, look to us, and dispose of us: for else we should decay every minute. Thus ye see what we have to mark upon this strain. And it is certain that in the person of one faithful and patient man, God intended to give us a mirror of our inordinate affections, to the end we should beware of them, and seek too feel the succour and refreshment that are showed us here. And how shall we feel it? There is no better way than too call upon him that hath all power in himself, that he may restrain us and not suffer us to start aside when we be chastyzed after that sort by his hand. Now he addeth immediately, I have sinned, what shall I do to thee, O thou the keeper of men? Some men expound this, as though job disputed against God, saying: I can do none other but sin, wherefore hast thou made me such a one? If thou be the preserver of men: why shouldest thou condemn me so, seeing it lieth in thee too save me? But a man may well see that this is not the natural meaning: and such as take it so, never knew the intent of the holy Ghost as toucing this strain: & moreover they have ill considered that which is witnessed to us concerning job, how he was patient how soever the world went with him. What is it then that job meant? It is as if he should say, well, I confess my fault, & I cannot scape the judgement of God. Why so? He is the keeper of men. But this word Keeper, hath been misconstrued: for men have taken it for a preserver of mankind, and for one that sheeldeth them under his protection. It is certain, that (as the Greek translator also hath well marked, which thing he is not commonly wont too do) job meant too say, that God waiteth upon us, that he watcheth us, and that he knoweth all, as if a man should watch one too spy and mark all that ever he doth and sayeth. Ye see then in what sense job applieth this title unto God, That is the Keeper of men. True it is that God doth well preserve us, that he hath us in his hand, and that our life continueth by him. But yet is this no let that he should not be called our Keeper, in respect that he seeth and beholdeth all that we do, so as we can not hide ourselves from him: according as all the scripture saith, that he searcheth men, examineth their thoughts, ciscovereth all things, and nothing is hidden from him in all our life. And it appeareth that job meant so: for why and to what purpose saith he, What shall I do to thee? if it be not because he must be fain to yield himself guilty? Lord (sayeth he) I can gain nothing at thy hand by starting aside, I confess my debt, I have sinned: but by the way what shall I do to thee? For I must be fain to pass that way: and why lettest thou me not alone? Although thou see here a poor creature cast under foot, that hath neither strength nor power, yet nevertheless thou followest upon him with thy rigour still. I acknowledge myself too be indebted to thee: and yet thou holdest me still upon the rack, as if a judge should hold a malefactor upon the rack and say too him, Tell me thy fault, and that the malefactor should answer, I will so, I have committed such a murder, yea two or three, and such and such are accessaries. Too what purpose should the judge hold him still upon the rack after such confession? Behold here the like case concerning job. Truth Lord (sayeth he) I have sinned, thou needest too torment me no more, nor too rack me too make me confess my faults. For sith I have granted thee thy debt, wherefore dost thou persecute me? Thou art the keeper of men, thou knowest all. If thou needed too make inquisition now of a thing that were hidden from thee: very well: thou mightest say, I will hold thee here till I have gotten the knowledge of all thy faults. But thou knowest them (sayeth job,) thou art the keeper of men: and admit that men knew not themselves: yet knowest thou what they be. Then seeing the case is so, why dost thou not draw thy hand away from me withoure pressing me after such a sort? Thus ye see the natural meaning of this sentence. And here we see how men far when they will measure God's justice by their own wit and capacity: for it will seem too them that God passeth measure at every blow, and that he useth over great rigour. Although our intent be not too accuse God of cruelty with full mouth: yet we cease not to fret and chafe against him, like as job hath been tempted too do. What is to be done then? Let us consider that God is the keeper of men: that is to say, that we are here within his sight: we may well find far colours and lurking holes before men, but all our hypocrisies cannot keep God from seeing us, or from discerning all, even too our very thoughts. What got our father Adam by covering himself with leaves, when he was summoned before God? He should have appeared, and his sin should have been laid afore him spite of his teeth. So then let us consider that God's Registers are full of our works, words, and thoughts. And although that as now we read not our Inditements as they be framed: yet shall Daniels saying be fulfilled, which is, that when the judgement is settled, than the books shall be opened. Ye see then that the thing which we have to mark in the first place, is that God is men's keeper: we may well set here below, and take leave too leap like frogs without order, and (as the Proverb sayeth) play the Meece in the chaff, so as all things may be confused to manwarde: but yet will God mark and bear away all. When we know this, let us learn to walk in ●eae & carefulness: and seeing that our God looketh upon us, let us walk as before him. And if we have this lesson well printed in our hearts: we shall be sure to have one care more than we had before. We shall be ashamed afore men, so as we will not do our naughtiness in the open day nor in the open street. And why so? Because the eyes of men will let us. Behold also how God and his Angels are witnesses of our life: aught not that to make us walk in far more awe a great deal? This knowledge than must hold us in awe, to the end we think not that our sins shall scape unpunished: but that forasmuch as God knoweth them, he will also give judgement against them. For he governeth not after the common order of men: he hath other manner of eyes than we have: although we have confessed our faults, he knoweth that which is hidden within, and that which is unknown too ourselves. When an offender hath acknowledged his crimes & evil doings before an earthly judge, a man demandeth no more at his hand: but God is a spiritual judge, and will bring us to the inward knowledge of our sins. Then is it not enough for us to say, I have sinned: but we must condemn the sin in ourselves, yea even in such wise, as every of us may be his own judge, and learn too abhor sin: according also as ye see why God holdeth us as it were so locked up therein, that now and then we pine away like poor souls in despair. Ye see wherefore he trieth us: namely to the intent that every of us should know himself, not only too say yea verily I perceive well that I am a sinner: but also too have a lively feeling of our sins, that we may be utterly ashamed of them before him. And finally job sayeth, Wherefore baste thou set me full over against thee? Wherefore dost thou not take away my wickedness? Wherefore dost thou not pardon my sin? For I am in the dust, and if thou seek me, I shall be no more. Hear job returneth too the matter which he had glanced at afore: that is too wit, that he desired but too have some truce or release till he had swallowed his spittle. Now therefore he sayeth, why hast thou set me full over against thee, that is too say, as a white for a man too shoot at. For he could well have found in his heart, that God should have let him alone as he was: as if he should say, who am I? And at whom dost thou bend thyself? For I am a poor worm of the earth, and thou settest me as a white too shoot at: must thou needs try thy strength upon me? as he will say too him anon. For job returneth oftentimes to that complaint, and reneweth the same oft. True it is that when God setteth us full butt against him, we be not able too abide such a force: but yet for all that we must not shrink away from him: For it cannot be but that we must needs fail as soon as God turneth his back upon us. Then, are we desirous too stand out and too continued in good state? The mean thereof is not that God should turn his back upon us, but that we should be as a mark in a Butt for him to shoot at, and that he should beat upon us as much as he listeth: yea verily so he assuage the grief of the wounds that he hath made, by causing us to feel his goodness: so we may know that in the midst of his anger he forgetteth not his mercy, according as it is spoken in the song of Habacucke. Thus ye see why this persuasion of Job's is set out unto us: It is too the intent we should learn not to desire God to let us alone as we be, for than should we be drowned even in damnation. But let us pray God that when he chastyzeth us, we may not make outleapes in hope too scape his hand, but that we may hold him our backs to receive his strokes, so be it that he give us the power to bear all his corrections patiently: and thereupon also that he make us to taste his mercy, that we be not destitute of comfort in the mids of our adversities. True it is that we must follow job here in confessing that if God look upon us from Evening too Morning, we shall be no more: not verily if he leave us destitute of his grace, and forsake us with his looking upon us. But if we return too him with a hearty affection, we shall feel him always at hand with us, and that he will not fail us, but assist us continually, yea even till he have taken us up into his heavenly glory to continued with him for ever.  
And now let us fall down before the face of our good God with acknowledgement of our sins, praying him that whereas we provoke his wrath so many ways, he will not suffer us too continued stubborn in our vices, and plunged in our own filthiness, but that he will draw us out and make us clean, yea and that in the mean while he will so moderate his rods, as we may not be utterly past hope, but may comfort ourselves, in that he hath promised to be our God and to assist us to the end, and thereupon return unto him, knowing that it is his office to change the world to better, and therefore pray unto him too increase his graces in us, that we may always fashion ourselves more and more like unto our Lord jesus Christ: and that in the mean time he will so govern us by his holy spirit, as we may no more provoke his wrath against us as we have done hitherto: but rather that by his making of us to feel his sweet & fatherly hand, we may ever have so much the greater occasion to magnify & glorify him in all our life. That it may please him to grant this grace not only to us, but also to all nations of the earth, bringing back all poor ignorant souls from the miserable bondage of error, etc.    


The xxx Sermon, which is the first upon the eight Chapter.  
1 BAldad the Suit answered and said:  
2 Howelong wilt thou hold such talk? the words of thy mouth are as a vehement wind.  
3 Will God pervert justice? will the Almighty deface the right?  
4 Thy Sons have sinned, and he hath made them come to the place of their misdeeds.  
5 But if thou return to God betimes, and pray to the almighty:  
6 If thou be pure and right, he will awake unto thee, and make the tent of thy righteousness peaceable.  
THe better to profit ourselves by that which is contained in this present Chapter: we must bear in mind what we have declared afore: that is to wit, that Job's friends undertaking an evil case, have notwithstanding good arguments & good reasons. True it is that they misapply them: nevertheless the doctrine is in itself both holy & profitable. So, if we take the things generally that are spoken here: we shall find good sentences. And in very deed ye shall see that the principal matter that Baldad pretendeth, is to maintain that God is righteous in punishing men, and that there is no cause to find fault with him. And without question, all this doctrine is not only good, but also one of the chief articles of our faith. There is none other fault in it, but that Baldad will needs apply it to the person of job. For as we have seen heretofore, the intent of that holy man was not too blame God, nor too lift up himself against him: but he maketh his moan that the misery which he had endured was to grievous and heavy for him considering his feebleness, & yet for all that he ceaseth not to glorify God still. And so let us mark that Baldad had an evil case: but yet in the mean while, that which he setteth down here is good and righteous, & it behoveth us to receive it, because it is fit for our edification: Like as when he sayeth, that such as plead after that sort against God, do turmoil themselves like the wind in the air. True it is that we must leave the person of job as I said afore, and take the thing generally that is contained here. We hear how the wicked and unbelievers do spew out their blasphemies in railing at God's justice, and it seemeth that they should thunder and lighten. But what? All their words are but wind, and they wash away, and they can not reach so high with them as the majesty of God showeth itself therein. And so in this sentence we have to mark, first that when we hear these blasphemies against God, we must not be dismayed therefore, so as we should not always glorify God. For he continueth whole and sound as he was, and men cannot abate his majesty: though they rail at it with full mouth, all is but wind and vanity. Thus much concerning the first point. As touching the second, let every of us learn to speak of God soberly, and with all reverence and humbleness, so as we cast not forth such a wind as is mentioned here. For although we be not able to prejudice God by any manner of means: yet will not he fail to take vengeance of them that endeavour too lift up themselves after that sort against him by casting for the proud and presumptuous words. What is to be done then? If we have once settled that thing in our hearts which the holy Scripture teacheth us: the same will hold us in true steadfastness. And afterward when we speak after the measure of our faith, we shall not only cast forth goodly blasts, but God shall be exalted and magnified in all our talk. But now let us come to that which is set down here for the principal. Will God pervert judgement and right? will the Almighty overthrow justice? Here we be put in mind to yield God the honour of being the fountain of all equity and right, and that it is impossible that he should do any thing that is not good and rightful. Some can well find in their hearts to grant that God is Almighty, but in the mean while they acknowledge him not to be righteous as they aught to do. For the one of them must not be separated from the other. We must not imagine that there are things in God which can be divided one from another. True it is that it behoveth us too put a difference between the wisdom, and the goodness, and the justice, and the almightiness of God: but yet notwithstanding, in respect that he is God, all these things must needs be in him at once, and they must be as it were himself or his very being. Then let us beware that were surmise not a lawless power in God, as if he governed the world like a Tyrant, and used excess or cruelty. But let us understand whereas he hath all things in his hand, and is of endless power and doth all things, yet notwithstanding he ceaseth not to be righteous. It is true that this righteousness of God is partly hid from us, so as we comprehend it not: but yet nevertheless, it is of his mightiness also: and for proof thereof, are we able to measure it by our with and understanding? It is certain that we cannot. And therefore when we hear speaking of God's righteousness and justice: let us mark, that although the same be not fully known and manifest unto us: yet we must honour and reverence it. It is said that his devices are a bottomless pit, and that he dwelleth in unapproachable light, so as we cannot reach so high as to know what is in him. But yet nevertheless, we must be fully persuaded in ourselves, that it is the property and nature of God to do all things in perfect uprightness so as there is no fault too be found. Now than we see what opinion we aught too conceive of God. When worldly folk speak of God, they can well say that he is the sovereign Creator of the world: but yet in the mean season they acknowledge not the thing that is propre unto him, nor him in such wise as it is his will to manifest himself unto us that is to wit in his justice, in his goodness, in his wisdom, and in all things whereby we may take taste to love him, to honour him, and too serve him. And this is the principal point that we must take heed unto. For what shall we have gained by knowing curiously what the Being and what the glorious Majesty of God is: if in the mean time we understand not that thing of him which we aught to feel by experience, and which he declareth unto us? as when it is said that he dwelleth in us, and that we live in him & have our moving & being in him, that his mercy filleth all things, that we be sustained by his goodness, that we have so much light as he giveth us and no more, that it is in him to remedy all our corruptions, & that we cannot have so much as one grain or one drop of righteousness, except we draw it out of him who is the wellspring thereof. Now if we know not these things, what shall it avail us to know that there is but only one God, who containeth all things, & to have some feeling of his majesty? Wherefore so much the more behoveth it us to mark well what is said here: that is to wit, that we must take it for a grounded principle, that God's nature is righteous, & that it is no more possible for him to turn aside from right & equity, than to say that he can forego his being, & cease to be God. For it is no less absurdity to say, that God doth any thing unadvisedly, than to say that he is not at all, or to say that his Being is diminished. And here ye see also how S. Paul reasoneth in the third to the Romans, where he taketh away the slander that might be enforced against the doctrine that he brought: how men are always full of venom to speak evil of God's pure truth, and to stand checking & replying against it. Saint Paul therefore sayeth, Is God unrightuous? How should it be possible, that he to whom it belongeth to judge the whole world, should not perform all right? He showeth there by this word judge, how all of us aught too be fully persuaded, that God is so char of right dealing, that all that he doth and all that cometh from him is compassed about with that rule. We see then that the said sentence of S. Paul's agreeth with this of Baldads'. For under this term God, Baldad comprehendeth justice and rightdealing, and so doth he afterward under the word Almighty. And it is as much as if he had said, Can we spoil God of that thing which is so knit into his being, as they cannot by any means be put asunder. It were as much as to abase him utterly, and too pull him out of his sear, and to bring him to nothing, if a man would plead against him as though he were not righteous. In stead of setting down the word God alone, or of joining the title of Almighty too it: Saint Paul allegeth the office of him: that is to wit, that God is the judge of the world. And he is not a judge after the manner of those that are bribed and corrupted, as we see mortal men are, who being well advanced to great estate and authority, do notwithstanding abuse the same full often: But it is not so with God. And why? For, his being judge of the world, is not by good hap, or by election at adventure, or by suit, or by purchase: but it is incident to him by nature, he is no sooner God, but he is immediately judge therewithal. seeing then that the case standeth so, let us not conceive aught of him but all righteousness being well assured that his will is the sovereign rule thereof. Furthermore (as I have said) this righteousness cannot be so known unto us as we should be able to decipher what is in it, that when soever God shall work aught, we shall see the reason why. And doubtless it is no reason that it should be subject to us, or that we should desire too have it an underling too our capacity. Then if we find not that thing to be good which he doth, whither shall we go? what a presumptuousness shall it be for mortal creatures, (I say) for poor worms of the earth, to be desirous to compel God to make them to know what his works are, and to give their verdict of them? But clean contrary, although God conceal the reason of his doings from us: and that we think his works strange, so as it seemeth to our understanding, that we have cause to plead against him: Yet must we honour his secret and incomprehensible judgements, and gather our wits too us in all humbleness, too say, Behold, it is true that as now this seemeth to us to be able to prevail against God. And so without any further replying, we must hold it for a sure conclusion, that God is righteous. For as much then as we see now but in part, yea even as it were in a glass and darkly: let us wait for the day wherein we shall see God's glory face to face, and then shall we comprehend the thing that is hidden from us as now. Ye see then after what manner it is Gods will to exercise our faith: that is to wit, he will have us too confess his righteousness too be such as no man's wit may find fault with it or carp against it. I say he will have us too confess this, although we perceive it not, nor have any full knowledge of it, and although every man have his reason to dispute with God why he doth so. Albeit then that we see not the things with our eye: yet must we have the humbleness to yield unto God that which belongeth unto him. And if we do otherwise, it is all one as if we would (so far as in us lieth) bring his everlasting Being utterly to naught. But if we have this well printed in our hearts: it will be a good beginning aforehand to submit ourselves in such wise unto God, as although he scourge us & handle us roughlyer than we would be: yet notwithstanding we shall be patient in our adversities. Why so? For he that fretteth at his adversity, must needs be made to know what it is to lift up himself against God. And he cannot take pritch against God, but he must also set himself against all right and equity. And what else shall be the end of such a case, but confusion and decay? Behold then a bridle to hold us still in patience: namely the knowledge which we aught to have of God's righteousness. For by standing so against all right and equity, we fight to our own damnation. And when we chafe at our adversities, we wage battle against God, and would overthrow his justice and bring it to nothing, as near as we can. Yet notwithstanding it behoveth us to go on further, if we will be rightly patient. And why so? because we shall be nevertheless tempted to despair though we have known the righteousness and justice of God. Look upon a poor sinner that feeleth himself pressed too the uttermost: well he will confess (yea even unfeignedly) that God is righteous in punishing him: but yet it seemeth to him that he shall perish, & that there is no forgiveness to be looked for in his case. Ye see then how he which is visited by the hand of God may fall into despair, notwithstanding that he acknowledge God to be ryghttuous. And in good faith we see what is happened unto job. True it is that he was not utterly destitute of patience: but yet he ceased not to be tormented with horrible passions, as we have seen heretofore and shall see hereafter. And certainly, he doubted not at all that God was righteous: but he had an eye to his own infirmity, [saying in himself:] Lord I am frail, and yet nevertheless, thou utterest thy strength against me: and what am I? It seemeth that thou art minded here too thunder against me silly creature which am less than a worm. Ye see now wherewith job sound himself grieved and vexed: namely, that he could not (at the first brunt) taste how God succoured him in the mids of his rigour: and afterward would give him a happy end of it, so he tarried his leisure. Verily job had some feeling hereof: but yet he is so cumbered with heaviness, as he could not rid and dispatch himself of it at the first brunt. Ye see then that job is partly unpatient: And notwithstanding that he be set forth to us as a mirror of patience: yet are his afflictions so vehement, that he quaileth. What is the reason? It is because he hath not such a savour of the fatherly care that God hath of him, as is requisite. For this cause I have said, that to know God's righteousness and too be fully persuaded of it, is a mean too bring us too patience: howbeit that we must match another article with it, that is to wit, we must always think that God in afflicting us doth not cease too love us, yea and that he will procure our salvation what rigour soever he use towards us, so as all our afflictions shall be assuaged through his grace, and he will give them a gladsome end. And after that Baldad hath spoken so, he addeth, Thy children have sinned, and God hath sent them too the place of their iniquity. But if thou return too him betimes, he will wake towards thee, or he will make prosperity come again. Hereby he meaneth that God hath set a fair looking-glass before Job's eyes, to the intent he should not advance himself any more, nor play the horse that is broken loose, seeing that they which are stubborn against God do come to confusion, & must be plunged into perdition for ever. Secondly there is a promiss, that God doth still wait, & would fain draw him back to repentance, & therefore, that he aught to make haste while time serveth for it. Thus then ye see the two points that are touched here by Baldad. But I have told you before, how he misapplieth it to the person of job. Why so? It is an evil case well handled. Therefore let us take the same for a general lesson, to the end that every of us may apply it to himself in his degree & according to his necessity. It is said here, that God punisheth such as are stubborn against him: and hereby his meaning is to humble us, that we might not give the bridle to the infirmity of our flesh, as our manner is to be too licentious. When we come to taking a stomach against God, we make less difficulty in it than if we should encounter with our inferior or with our equal. Behold (I say) the devilish boldness that reigneth all the world through: which is, that the party which will be afraid of a mortal creature, and wouldbe loath to offend him, will anger God boldly and without remorse of conscience. And therefore let us remember well this lesson that is showed us here: that is to wit that when soever and as oft as God punisheth the wicked, or executeth any horrible vengeance, it is to the intent that we should stoop with our heads, that both great and small should have their mouths shut, and that we should no more presume to come plead against God, but assure ourselves that it shall happen unto us as it did unto those whom we see to perish after that sort, if we follow them. And here ye see why it is said in the holy Scripture, that God teacheth men righteousness by executing his judgements. Hereby the Prophet Esay showeth that so long as sins abide unpunished, men do harden themselves and make a sport at it: they think they be scaped out of the judges hand: to be short, there is neither fear nor modesty in them. But so soon as God sets himself down in his judgement seat, and showeth examples of his justice, we be out of conceit, and we conceive such a fearfulness, as we sink down under it, and that serveth to bring us back again. Lo how the judgements which God executeth upon the wicked aught too serve for our instruction, too to the intent that every of us yield himself under his hand. And this is it that is said likewise in this Text. Truly we aught not too determine whether Job's children were reprobates or no: and it is a more likelihood that God sent them only a temporal punishment, too save their souls for ever. For we have seen heretofore the concord that was betwixt them: and the scripture speaketh not of them as it doth of the sons of Elie. On the other side we see that job made solemn sacrifices when the course of their feasting was come out: and there is no doubt (as it hath been declared) but they were counseled to ask forgiveness at God's hand, and doubtless they would have joined with their father in so doing. So then we cannot determinately say of Job's children, that they were reprobates, and we know that oftentimes God taketh even the chief of those out of this world by violent means, whom he hath chosen and ordained to salvation, howbeit that he handleth them after such a fashion, as the chastisement which he sendeth them turneth to their welfare. Also men's bodies must perish for a time, that their souls may be saved for ever. Therefore it may be that the like befell to Job's children. But (as I have said already) we must not have an eye to persons here: we must not only receive the doctrine: which is, that as often as God stretcheth out his arm too punish the sins of the world, there is none of us all but he aught to tremble. And whensoever we shall have missebehaved ourselves unto God, knowing that he chastizeth us by other men's harms, and there behold and after a sort feel how terrible his wrath is upon all such as advance themselves to resist him. And here ye see why Saint Paul turning his speech to the faithful, saith: Be ye not deceived by vain words: for by reason of these things is God's wrath wont to come upon the unbelievers. True it is that men flatter themselves by discountenancing of their sins, according as we see how these devilish scoffers and jesters do cloak them at this day, so that now a days if a man speak of Lechery, it shall be made but a trick of youth. O, it is of nature: and if a man speak of drunkenness, [answer shall be made] God giveth wine, and will he not have us too be merry with it? ye see then after what manner men become brutish and spew out their blasphemies against God, and how they seek nothing else but shifts to flatter themselves in their own faults and evil doings. And for this cause Saint Paul saith, My friends let not men deceive you with such Heathenish talk. He sayeth not, for the wrath of God shall come upon you, you shall be overwhelmed by it: but he sayeth, learn to know that which God showeth, ye have very fair mirrors. As often as God chastizeth the whoremongers, the unbelievers, the disobedient, the stubborn, and all such kind of folk: he meaneth too show you that no evil escapeth unpunished. So then prevent ye his vengeance, and tarry not till he fall upon you, but profit yourselves by the instructions that he giveth you a far of. Thus much concerning this sentence, wherein the correction that God sendeth is set afore us, to the end we might know that God sendeth all Rebels to the place of their iniquity. And true it is that some are to be found so foolish and madbrayned, as they could find in their hearts to maintain the case of the wicked against God. But so soon as God shall lay his hand upon his creatures, let us learn to confess that he is righteous, notwithstanding that we know not wherefore he doth it. And this is according to that we have declared more at large already, namely that if any notorious sins be punished before our eyes, we must understand that God warneth us, and setteth them before us as lively pictures, according as Saint Paul speaketh in the tenth Chapter of the first Epistle to the Corinth's: so as if we see a man that is full of blasphemies, and a despiser of God, that will by no means abide, neither yoke nor discipline, but is altogether awlesse: if we see a worldling, a lecher, a rioter, or a person of lewd and loose life: if we see a drunkard: or if we see a naughty pack that seeketh nothing but to deceive one, and too spoil another of their goods: and if God perform and execute [upon such a one] the vengeance that he declareth in his law: let us assure ourselves that it is a good warrant that we must not dally with him, nor surmise that the things which he hath uttered with his own mouth are but scarebugges for little babes, seeing that the effect of them is matched with them. And if we see not an apparent and visible cause, let us nevertheless understand that if God use never so great rigour, yet must not we therefore be inquisitive and say, why doth he so? we know not, neither must we presume to know, so long as we be in this world. You see then what we have to mark and to bear in mind: that is to wit, that when we see the calamities and afflictions which God sendeth in this world, we must look if there be any evident signs, to the end we may learn to yield ourselves conformable unto God, and to submit ourselves unto him, yea and that every of us may examine himself, that he be not wrapped in the like condemnation. Now let us come too the second point: which is, that if God visit us in this world, and make us to pine away: although we be oppressed so mightily that our life shall be more tedious and bitter to us than a thousand deaths: yet notwithstanding he still giveth us time of repentance, and if we return unto him out of hand, we shall find him thoroughly ready too receive us, and that be will make the dwelling place our righteousness peaceable: yea verily if we come unto him with prayer, and bring a pure and rightmeening heart with us. Behold a very good and profitable lesson. For thereby men are put in mind to acknowledge the gracious goodness that God doth to them, and the favour that he showeth them in that he suffereth them not too be quite cut away at the first blow: but letteth them alone still in this life. True it is that such a languishing as job was in, will be far harder and grievouser than death: and we see also that when job looketh no further but too his own state, he could find in his heart to be hanged (for ye see he hath so spoken:) but in the mean season if we cast our eye upon the end that God aimeth at, and upon the mark that he setteth before us also: then shall we find that all our sorrows are assuaged. And why? we shall feel that he hath yet still pity upon us. Put the case that a man feel here as it were his hell, and that in stead of being comforted, he have the horrible terror of feeling God to be against him and to be his mortal enemy, and that hereupon he have as it were a fire burning in his mind: well, when a poor man feeleth such anguish, and therewithal do in his person suffer on the one side slander, and on the otherside so great pains and assaults as shall be intolerable: true it is that this said poor man may at the first brunt wish and desire death, in so much that he would require no better than too pass through fire, water, and sword: according as we see how our Lord jesus Christ saith, that such as are overtaken with this dread of God, would have the mountains to fall upon them, and that the world should be turned upside down to overwhelm them. But what for that? If we enter into consideration too say, I perceive that my God doth here offer me his mercy, and that his meaning is that I should draw nigh unto him: that as often as we be scourged at his hand, he calleth us to him with sweet and amiable voice, encouraging us to come too him, with assured promise that he will show himself gracious and pitiful towards us: that is a sufficient thing to assuage all our heaviness. Then seeing the case standeth so that in our griefs we have still some hope left us: aught we not in such wise to accept the good that God doth us, as we may feel some ease of the burden of our miseries, though it be never so excessive, and that it seem that our shoulders are no more able to bear it? We see now how profitable this lesson is to us, when we have the wit to make it our own: that is to wit, that in the end we know that God doth still lean us a remedy to serve our turn with, so as our diseases shall not be incurable, at leastwise if we have recourse unto him. Hereupon we must gather a general sentence: That is too wit, that God doth still pity men when he chastizeth them for their sins, and that he never useth so great rigour, but that his mercy is continually mingled there with. And why so? for they be as it were summonings to make us appear before him, too the intent that in feeling him too be our judge, we should flee too his infinite grace and mercy, not doubting but that he will show himself a father to all such as shall have their recourse unto him. And hereby a man may see the unthankfulness of the world. For the afflictions are universal, and there is not the man that hath not his portion in them after his rate: we pass not through this present life, but that God chastizeth us many ways: I say, every of us severally and all in general: we see how God visiteth us: And yet in the mean while who is he that thinketh upon his returning unto God? The number of them is very small and thin sown. Then know we how unthankful we be, that although God call us to him and be loath that we should perish: yet we be so stiff-necked, as we shake off all the warnings that he giveth us. But this doctrine must also profit us further to make us trust in God, and although we be persecuted in this world, yet notwithstanding he leaveth us not here by low, without calling of us continually unto him. And he will not have us to be disappointed when we shall be come to that point, so our coming thither be to have all our recourse unto him. So then let us hardily trust that our God will be merciful to us, and let us thank him that he hath not taken us out of this present life at the first blow, but hath given us leisure too bethink us of our sins that we may be sorry for them and return unto him. But now let us come to the comfort that is set down here. If thou come too him betimes, and seek him with prayer, if thou be right and pure: be will awake to thee. This is added purposely because men continue stubborn, and although God provoke them to return into the way of salvation, yet they pass not for it. Lo why it is purposely said that we must not kick so against the prick, as we should play the resty jades or become blockish. To be short, we must have the forwardness which God commandeth, according as it is said that we must come to him betimes: that is to say, we must make no delay by driving off the time, as we see these unthrifts do, which mock at God. O (say they) there needs but one good sigh. As who should say they had their life in their sleeve, and that they were warranted a certain time too live in the world, and more over, as though repentance were in man's power, and that he could turn again at his own pleasure when he listeth, and that the same were not the special gift of God. But [in deed] it is so holy and precious a thing, as it behoveth us not too let it go so good cheap. Then let us consider that the world goes always back, and would play the evil debtors, who when they have gotten any long day of payment, sleep without care till the term be come. Even so (I say) play the worldlings: when God lengtheneth their lives, waiting that they should repent: they will never think upon it till the hour come that they perish with shame. To the end then that we may not do so: it is said that we must return unto God betimes. To be short, here are three things which we must mark well. One is, that so soon as God visiteth us, we must return to him out of hand, and not tarry from day too day till to morrow. Mark this for one special point. The second is, that we must come too him with prayer, condemning ourselves in our offences, that we may obtain forgiveness and mercy at his hand. The third is, that our prayers must not be made in hypocrisy, but that we must bring a pure and right meaning heart. Thus ye see the three things that are propounded to us here. True it is that we cannot dispatch them all three as now: how be it too the intent we may have an abridgement of the whole doctrine that I have declared, it behoveth us too have these said three points well imprinted in our minds. To be short, let us learn too humble ourselves under the mighty hand of God, as the Apostle exhorteth us. And hereupon let us consider that he is righteous, yea even in such sort, as when he shall execute the roughest of his judgements upon us, we may not cease to confess that he doth all things rightfully and unpartially, so as we may have our mouth she●, and not allege any thing against him. And not only let us acknowledge this righteousness or justice too be in God: but also [let us so do it] as we may take profit by it, that is to wit, when he punisheth the rebels, and the despisers of his Majesty, and such as are utterly past mendment: Let us assure ourselves that he calleth us home unto him. Therefore it behoveth us not to tarry till he smile upon us. But let us take this for our learning, and let it teach us righteousness, according too that which I have alleged out of the Prophet Esay. And specially when it shall please God too stretch out his hand upon us, and to smite us, let us not be weary of his correction, as the Apostle sayeth in the Epistle too the hebrews. But above all sith we know that God calleth us, let us come unto him yea even betimes, and therewithal let us bring unto him a pure and right meaning heart, beseeching him too forgive all our faults: and after the example of David, let us desire him to cleanse us from all our spots, according as it behoveth us to be washed by him, that we may present ourselves before his face in such pureness as he commandeth.  
And now let us fall down before the Majesty of our good God, with acknowledgement of the innumerable offences which we cease not too commit daily against him, praying him to make us feel them better than we have done, that we may be sorry for them, and that in returning unto him, we may give him the glory that belongeth too him, so as we may be confirmed more and more in his holy grace, and in the obedience of his law. And so let us say: Almighty God, etc.   

The xxxj Sermon, which is the second upon the eight Chapter.  
This Sermon containeth the rest of the exposition of the fifth and sixth verses, and then as followeth.  
7 Although thy beginning were small, thy last state shall be greatly increased.  
8 Inquire (I pray thee) of the former age, and dispose thyself too be taught of thy fathers.  
9 For we are but of yesterday, we be ignorant, because our days are but a shadow upon earth.  
10 Shall not they teach thee plainly, and utter words out of their heart?  
11 Willa Rush grow but in moist ground? or can the grass of a marsh grow without water?  
12 Although it be in his freshness and uncutte down: yet shall it wither before any other herb.  
13 Even so is it with all such as forget God, and the hope of the hypocrite shall perish.  
FIrst we have to gather the sum of that which hath been expounded already: which is, that when we have done amiss, and God chastiseth us therefore: he will always be ready to show us mercy, if we call unto him. And it is expressly said, that we must make haste to come to him, lest we abuse his patience, as we see these mockers do. And afterward there is added that we must Sue unto him with a right meaning & in pureness. This Suing importeth that we must confess our sins: & the word pureness betokeneth that it must be done unfeignedly. Now than we see, that by this promise god allureth us to himself, & is desirous to draw us to him, as if he should say, will men needs perish wilfully when as I am ready to receive them to mercy, notwithstanding that they be in the high broad way to damnation? Therefore let us mark well that sith God openeth the gate so unto us, we be double worthy of damnation, if we come not unto him. We know well enough that despair is the cause of the hardening of the most part of such as give themselves to unthriftiness, and makes them too play double or quit (as men say:) but when as God showeth us that his mercy shall always be ready for us, aught not that to move us? Then let us mark well the promise that is contained here, and therewithal make haste, seeing it is God's will that we should not drive off, nor delay our coming unto him. When God provoketh us to think upon our sins, let us not delay our repentance till to morrow. And above all, when this voice of God (Come) soundeth from heaven: let us not harden our hearts, as it is said in the Psalm: but rather let us do as is said in the Prophet Esay▪ Seek the Lord while he may be found, call upon him while he is near you, and let the wicked man leave him own ways. For as it is said again in another text, Behold [now is] the fit time, these are the days of saving, when God exhorteth us to repentance. If we foreslow: the occasion will slip away, & it shall abash us when the gate shall be shut against us. You see then how it behoveth us to put this Hasting in ure. And let us mark well that in our coming unto God, we shall gain nothing by bringing our excuses. For if we have but one word to lay for ourselves, God (as we shall see hereafter) shall have a hundred, yea a thousand articles against us to condemn us. Then let us come to God with prayer, as it is said here that we must sue unto him. And this importeth a plain and pure confessing of our sins: that is to say, that with our confession (when we shall have said I have sinned,) there must also follow repentance. For we shall see many that will never stick to say that God hath done rightly in punishing them, & that their faults are as grievous and gross as any men's: but yet they will fall to their old bias again straight ways. If God hold their nozes to the grindstone by some sickness or by some other cross: then they make fair promises. But assoon as God's hand is withdrawn from them: they show plainly how there was nothing but dissimulation in them. Therefore whereas we are here commanded to confess our faults: let us mark well, that we must have the said pureness and uprightness, which is to condemn the evil, in reconciling ourselves unto God. And here is showed the fruit [that ensueth] when we shall have obtained grace: which is, that God will make the dwelling place of our righteousness to prospero: as if Baldad should say, that when God is at one with men and receiveth them to mercy, he leaveth them not there: but maketh them too feel the effectualness of his mercy and love. God pardoneth not after the manner of such as protest that they forgive the faults that men have committed against them, and yet in the mean while (if they be able too revenge) stick not too crack their credit, when they spy occasions: saying, Hath such a one to do with me? and he shall find that he hath done me displeasure. Here ye see an evil manner of forgiving. God deals not so. But when he telleth us that our sins are forgiven: immediately he addeth the effect of his forgiving, by making us to feel his goodness in blessing and prospering us. And here is express mention made of the habitation of our righteousness, for two causes. The first is that God's grace may be the better uttered, so as it shall show itself not only towards our persons, but also towards all our house. If God having pity of a man, do cause him to feel it both in body and mind: it is very much already. But if God extend his goodness yet further, so as a man is blessed in his children, in his cattle, and in all his household: do ye not perceive yet a larger proof of his goodness? Ye see then how it is said here, that God maketh that man's dwelling to prospero, which returneth speedily unto him. And this dwelling is called the tent of Rightu usnesse, to the intent to put us continually in remembrance, that when we come unto God, it must be with the said rightmeening and pureness whereof mention hath been made erewhile. And on the contrary part, when we see that God persecuteth us: let us know that we have the wood within us too kindle the fire withal, and that we (I say) have heaped up the matter of it within us by our sins. And why so? For if righteousness were dwelling in our houses (that is to say, if both we and our houses were well ordered:) it is certain that God's grace would prevent us, so as we should feel nothing but all goodness and rest. Therefore if God scourge us and send us afflictions: we must blame our sins for it. Thus ye see in effect, what we have too make here. And moreover that which he addeth, serveth yet further to confirm this present matter: that is to wit, That if our beginnings be small, God will increase the more and more. This is added for the nonce, that men should not measure God's grace by that which they perceive. For here ye see what the cause is that maketh us faint hearted, and too have a slender hope: namely because we have an eye to the worldly means, and thereupon make our conclusion what shall become of us. Behold, if a thing be in such state or such: such a thing or such a thing shall be the mean of it, and we consider not that it is easy for him to help us, we are of opinion that the thing is unpossible. Now than we see how the holy Ghost meant too correct the froward judgement that is in us, in that we imagine of God's grace after our own capacity, and by that which we are able to see. Contrariwise it is said, that God hath wonderful means and incomprehensible to us, to augment that which seemeth to be very small: and notwithstanding that we were as good as at deaths door, so as it might seem we should never be plucked out of our miseries: yet shall God well find some good way out of them. This cannot be perceived at the first: his intent is also to bring us low, to the end we may learn to flee too him for refuge. For what would become of us, if that were not? How should our faith be exercised? If we make our reckoning to say that God will work according to that which we conceive by the inferior causes of this world: wherein shall God's power be known? wherein should his said grace be so wonderful, as to make us amazed at it? As in deed it is said in the Psalm, that when God guideth his in saving them, it is as it were in a dream: and the matter is so strange, that every man is astonished when he beholdeth that which was not looked for. So then let us mark well, that when our sins shall have sent us down to the bottomless pit, so as we may think ourselves utterly shut up in despair: we must fight against our own understanding, and conclude that God can well skill to increase the things that are small. For (as the scripture saith,) it is his office and peculiar property to call that which is not, as though it were, too the end to give us a new being which we have not. Lo what we have to gather of this strain. Now to give authority to his talk, Baldad sayeth, Ask the years of old time, and despose thyself too inquire of the fathers. Whereby he doth us to understand, that the thing which he hath spoken, is known to be true by all experience of long time. inquire (saith he) not only of them that live at this day: but of those that are departed long ago. Search from age to age, and thou shalt find, that God never rejected such as come unto him: and that their expectation was never superfluous nor unavailable, verily if they sought him without dissimulation. And afterward he addeth, We are but of yesterday, we are unskilful, for our days are but a shadow. But the fathers will answer thee, and speak in the strength of their heart, that is to say, in such wise as thou shalt have a full resolution, and a steadfast ground and reason which shall not come from the tip of the tongue, but from a well foreconsidered understanding. When Baldad speaketh here of the fathers: no doubt but he meaneth the former experience of all times, as we have touched already: and he speaketh not only of the old men that lived at that time, but also of such as were already dead. A man will perchance demand how [it should be done?] was it possible for job to go too be instructed at their hands? The answer is easy: namely, that it is not meant of the men, but of the things that had been done in the time of them, accordingly as their stories do witness unto us. Behold, Baldad meant to say thus: I bring thee not an uncouth doctrine, for when thou shalt have made a long back search, even from the creation of the world, thou shalt find that God hath always wrought after the same manner: that is to wit, that so soon as men have returned from their iniquities, God hath reached them his hand, and the gate of salvation hath been opened unto them: this (saith he) shalt thou understand. Also this instruction is very profitable for us: namely that we must not shut our eyes against that which God showeth us, and hath showed us in all times of the world: but rather we must consider the things that have been done in former times, that we may apply them too our own use. True it is that as men give themselves too vanity, they cannot gather their wits unto them, to apply them to such a study, except God compel them thereunto. And here ye see the cause why David protesteth, that when he was afflicted, he called too remembrance the former years of old time, and bethought himself of them. And therefore we must lay this for a ground: namely, that we bethink us well of God's works, and not only of those which we have seen in our own time, but also of that which hath been reported to us of old. It hath always been Gods will, that there should be stories to the end that the remembrance of things might be preserved by that means. And notwithstanding that men take pleasure in reading of stories: yet is it but a vain sporting of themselves, because they apply not the matters of all former times too their instruction, which are a true school to teach us to rule our life. For there we behold Gods judgements: there we behold how he hath assisted such as fled to him for succour: and specially how he hath confirmed his gracious goodness, insomuch that although all men were faithless, yet he reserved some men to the knowledge of his truth, howbeit that the full time was not yet then come. To be short, if our eyes were clear and clean, & not so dimmed as they be: we should see that God's works are a deep sea and bottomless pit of wisdom. Then if we mind to be well settled in good doctrine: let us learn, not only to look a foot or twain before our nozes (as men say:) but also to stretch out our wits to that which happened before we were borne. And above all things, we aught to be moved so to do, forasmuch as we see it hath pleased God, that there should be as it were a glass, wherein we might behold, after what manner he hath in all times preserved and maintained his Church since the world was made, by strengthening the good men to fight against all assaults: and finally how he hath chastised his own children, yea and double corrected them when they become hard hearted: insomuch that when he hath admonished them by his prophets & they have continued in stubbornness: they have been feign to feel a greater and more excessive rigour. Insomuch then as we see these things, and that God hath so provided by his providence in this behalf, that the thing which might have been buried, is now laid afore us for our instruction: I pray you aught not we to exercise ourselves therein the more earnestly? Then let us bear in mind, how it is said here, that we must ask of them that have lived afore us: howbeit not of their persons, for we have no access too the dead, neither is it lawful for us to seek to them for counsel: God hath not ordained them to be prophets, furtherforth than by the service which they did in their own time. S. Peter, S. Paul, and the rest of the Apostles, & the Prophets speak unto us at this day: but that is by their writings which are immortal. As for their persons, God hath withdrawn them from our company. Yet must we ask of the time wherein they lived, and we must also follow the records which they have yielded of God's works, and thereby learn to be established in his fear. But the reason that must move us most of all hereunto, is added when Baldad saith, That we be but of yesterday, and are ignorant, because our life is but a shadow. True it is that this present text may be expounded two ways. There are which think that Baldad meant to say, o I know thou wilt not esteem that which I can bring of mine own: thou wilt say I am not so old, that men should give ear to me as to a wise man. Well, put the case that my saying be naught worth, because my person is not agreeable thereunto: yet shalt thou find, that the old men will tell thee as much. And I set down this interpretation, because it may go for good. Howbeit if all things be nearly looked to, it will appear that the plain meaning of this text is, That Baldads' moving of job to inquire of the time past, was because that if we look no further than before us, it shall be to small purpose. True it is that the very same which God showeth us from day to day, is enough for our instruction: so as there shall need no other process too make us unexcusable, than that which we shall have perceived in one year or in two, yea or even in one day, God showeth us so many things, as there remains no more excuse for us, neither can we allege, I never witted of this, God never gave me knowledge of this. I say we see enough before our eyes for our instruction. But such is our slothfulness, as God had need to chaw our morsels to us aforehand, and yet shall we have much ado to swallow them down when they be so chawed, as the proverb saith. Lo here wherefore he giveth us knowledge of the time past. As for example. If we despise all that is come to pass before our birth, and say, o I shall be wise enough by considering the things that we see of our own life: was it God's will that the precedents which he giveth us of the time so far passed, should be to no purpose? When the scripture telleth us, that ever since the creating of the world, God hath governed men, chastized them for their offences, pitied them, and with his goodness continually surmounted the naughtiness of those that had done amiss: and that above all things he had defended those that were his, & succoured them in their afflictions: seeing that God from age to age discovereth things so greatly for our behoof: will we have everiwhit of it despised, & thrust under foot? do ye not see too villainous an unthankfulness, when we thrust far from us, the thing that is more than profitable for us? Let us mark then that this is the very thing whereunto he that speaketh (namely Baldad) hath pretended to bring job. And therefore shall it grieve us to inquire of the things that are for our welfare? Let us consider a little of our own age. What are we? We are of yesterday. When men have cast up their account thoroughly: they are but as Snails, which vanish away out of hand. True it is that a man may live fifty or threescore years, but yet must we come back to that which is said in the song of Moses, namely that before God, a thousand years are but as one day, and therefore that a man's life is but as a dream that is passed already. If we considered well the shortness of our life, how it glideth away as a shadow: it is certain that we would be so much the more diligent to inquire after things past. And why? For we are ignorant if we look no further than too the said shortness of life. But Gods will is that the things which have been done before we were borne should be as it were present with us by stories, and by that which is left us in them. Ye see then how gracious God hath showed himself towards us, in that he hath gathered all times together, and brought too pass, that a man which liveth but fifty years in this world, may be able to comprehend five thousand years that were before him, and too dispose them, put them in order, and know them. Ye see how long time slipped away afore the flood. Very well, how went things then? How hath God wrought since the flood? When it liked him to prepare himself a Church, after what manner did he govern it? How did the faithful behave themselves which were persecuted for witnessing the truth? afterward, when faults were crept in, how did God redress them? Again, how did the Church continued in her state, after it was set a float? I say we may see all these things as it were before our eyes, and yet notwithstanding there are above five thousand years passed. It is true. But (as I have said) it is a grace of God which cannot be pryzed sufficiently. And surely this aught too spur us well forward, not only to look before our feet: but also to cast our eyes further off, knowing that God hath set us upon a stage, where he will have us too discover the time, not only of an hundred years or more, but also even since the beginning of the world. Now we see what was Baldads' intent, and also in what wise we aught to apply this sentence too our own use: that is too wit, that seeing we are but of yesterday, and that our life is but a shadow (that is to say, that we abide not so long time in this world, that the things which we see here may suffice us:) it is good too look further of, accordingly as God giveth us means to inquire of the time past. And so (in effect) we be warned, to consider well all that ever God showeth us of his works past, and not to weigh them as things that belong not too us, but as things that are brought to our remembrance, to teach us. So then let us apply all the stories of former times too our instruction, that they may lead us to put our whole trust in God, to call upon him in our necessities, and to fear him and honour him as requireth. Lo what we have to bear away in this strain. Now it followeth that as Rushes grow not but in moist places, and also that as the grass in moorish grounds cannot cherish itself without water: insomuch that when such herbs flourish, they wither away of themselves without cutting up: Even so the hope of the hypocrite shall perish, and likewise the hope of all such as forget God. This is clean contrary to that which we saw afore. This sentence was alleged already at the beginning of the Chapter. But Baldad had added, that God will be merciful to such as return too him, notwithstanding that they had run riot for a time. And now he returneth to that which he said afore: namely that God will root out the hypocrites and wicked doers. He useth a very fit similitude, saying: Can the weeds of marrisgrounds (as Rushes and such other like herbs) grow but in a moist ground? There are many herbs that will grow well enough without water upon mountains, yea even where there shall not be a whit of earth, but bore rocks, and yet nevertheless we shall see some herbs too grow there: but they have that property by nature. The rush and such other herbs cannot grow but in a marris. For their nourishment is of water: the ground must be always moist, or else will this gear whither by and by. Then like as a Rush or other moorish herb, cannot grow but in a moist place: even so the man that hath not his sap of God, must needs perish with his fair shows, and quite whither away. This similitude is not set down in this Text only: but it is also very rife in the rest of the holy Scripture, as we know. It is said in the first Psalm, That the man which setteth himself wholly too the minding of God's law, is like a tree planted by a rivers side: and that because his root is continually soaked, the tree doth never whither nor dry away, but continueth still in his freshness. And why? It is too show that God never suffereth good men too perish. For his grace floweth always upon them, to maintain them too the end, yea and too maintain them without end. For we be watered, not only to be maintained here for a certain time: but for too come too everlasting life. Ye see then that such as yield themselves wholly unto God, are as a tree planted by a Rivers side, so as they flourish for ever. But this is yet better expressed in the seventeenth of jeremy: because the Prophet compryzeth both the parts there. Cursed (sayeth he) is the man that trusteth in man, and setteth flesh to be his hope or strength. He shall be as grass or as the heath that shooteth up a little among the sand in the wilderness. Well, it is true that there shall be some freshness in it, howbeit the same shall be scorched incontinent by means of heat, insomuch that such a shrub shall be burnt up by and by of the Sun. Even so standeth the case with all such as are fresh and green, and put not their trust in God, but either trust in themselves, or else have their eyes upon creatures. But happy is the man that trusteth in God: for whatsoever heat of the Sun he have, though he seem to be burnt up: yet shall he be so watered, and God will give him such nourishment, as he shall not decay. And although that the Prophet jeremy, by setting down these two comparisons too give light the one too the other, do sufficiently express that which is said here: yet notwithstanding there is yet more in this Text. For here Baldad hath chosen a kind of herb that cannot be nourished without water. In the Psalm it is said, that the wicked shall be like the Grass that groweth upon the house tops: we see that some weeds grow well upon house tops: But the good herbs shall be trampled under foot. Men will walk upon a meadow ground: nevertheless when the time of the year cometh, ye see that the herbs of the meadows do grow and flourish. And although the meadow be mown, yet doth the grass spring, and become fresh again. But what cometh of the weeds upon a house top? Can they stand a man in any stead? Not: but it is said in the said Text, that a man may well fill his arms full of them, but he shall find no foyzon, he shall find no fruit in them. And verily when a man sees the house top overgrown with weeds, he sayeth not, God blisseth these herbs: but contrariwise, it were a good turn that they were plucked up, and the Sun also burneth them up before they be ripe, so as they come not too any perfection. Ye see then that although the wicked be exalted, and be had in more estimation than those that are blessed of God: yet nevertheless they dry away after such a sort, as they bring forth no fruit: how fair show soever they make, there is no substancialnesse in them. And thus ye see what is meant here by speaking of rushes and moorish weeds. To be short, let us note, that if we will profit well, we must draw our sap from God, and we must be near unto him, and he must not cease to water us, but must be as continual water too quicken us and to give us lustiness, without which it is impossible that we should endure one minute of an hour. Ye see in effect what is contained here. Now, were we thoroughly settled in belief of this doctrine: it is certain that we should seek God with another manner of affection than we do. But what? Every man holds himself too that which he hath, and yet we consider not from whence the good is given us. By means whereof every man feedeth himself with wind as it is spoken in the prophet O see: that is to say, men beguile themselves wittingly and willingly. It seemeth to them that they be rich and want nothing: and yet all is but wind, that is to say, nothing but foolish cuerweening. As to outward appearance we may well be fresh and flourish, and men may commend that which is in us: but when all comes to all, it is stark nothing. Nevertheless we be so dazzled [in our own conceit,] that every of us weeneth himself too be better than God, when there is any goodly show in us, so as we need none other folks to deceive us: so revery of us beguileth himself through his own fond follies. But by the way let us mark well, how God plucketh us back too himself, showing us how we be too too much blinded in trusting to ourselves, or too that which is not. Let us mark well then that God procureth our welfare by this means when he saith, I am the fountain of lively water, I am the true river, it standeth you on hand to be watered continually with my grace, or else there will be nothing but dryness in you: and although ye look green yet is it nothing, ye must whither away. And this is it that Baldad meaneth here. Although (saith he) that men cut not up those herbs, yet will they dry away if they have no moisture. Yea it shall utterly amaze men to see how they shall be quite withered even in the mids of their greatest pride. Even so is it with the hope of hypocrites. Hereby we be done too understand, that although men put not too their hand, God will consume us by a secret and unknown working, so as we must be feign to come to nought, except it so be that we have trusted in him, and have taken deep and lively root in him. True it is that sometimes God rooteth up the wicked in punishing them by man's hand, yea and he matcheth them one against another in such sort, as they deface and destroy themselves. And oftentimes we see with our eyes, that God undermineth those that have presumed so much, and taken upon them so marvelously. We see (I say) that God consumeth them, no man knows how: and they melt away as snow against the Sun. Men think it strange [saying] how is it possible that this should come too pass? how happeneth that this man is in such plight? But we consider not of what force God's curse is. Then let us mark well, that God without serving of his turn by men, can make not only men to fade away, but also their great Castles with them, and whatsoever other possessions, Lordships and riches they have. All must needs perish when God bloweth upon them, according to that which is precisely expressed here, namely that although such weeds be not cut up, yet they shall not fail to whither, because they have not moisture to ripen them withal. But we must also consider well how it is said, that the hope of hypocrites shall perish. And this bringeth us again to that which I have touched already: that is to wit, that such as have nothing else but smoke and untruth in them, cease not too be fresh and green, yea to their own seeming, and after the opinion of men. And so ye see here wl at it is that deceiveth us. For we be naked of all goodness, and yet we be so brutish, as we ween ourselves to be very rich, and therefore God is nobody with us. Lo why Baldad hath spoken here precisely of the hope of hypocrites: as if he had said, True it is that hypocrites will make fair shows, and not only they will like well of themselves for this goodly outward countenance of virtue: but also it seemeth that God dandleth them in his lap, and favoureth them in all points. But yet shall they whither and dry away, so as it shall be a wonder too see how they be undermined and utterly overthrown. So then let us not wilfully beguile ourselves: that is to say, although we have some worldly prosperity for a time: yet let us not sleep upon it, neither let us be tied too the riches and pleasures of this world, which hinder us in looking unto God: but let us rest ourselves wholly upon him, according as he is the wellspring of our welfare and prosperity. You see then what is imported in this word Hope, whereof mention is made in this place. Finally, we have also to mark, that Baldad describeth the hypocrites, saying that they have forgotten God. Yea doubtless. For although hypocrites prate never so much of God: yet for all that, they have quite forgotten him. But the true remembering of God is, to feel that all our welfare lieth in him, that we must not seek for salvation otherwhere than at him alone, and that without his goodness and mercy we must needs go to destruction. Ye see then what is meant by forgetting God: namely, when men have a selfeliking of their own virtues, insomuch as they think themselves able too advance and maintain themselves, and in the mean while come not to God to seek remedy of their miseries at his hand, whereas we aught to have recourse unto him, not only for one time, but as often as we shall have need of help. Then do we not forget God, when we acknowledge that we must receive all goodness at his hand, because we be utterly void of it as in respect of ourselves. But they that trust in their own virtues, they that imagine too purchase estimation by their own policy, they that presume upon themselves in what wise soever it be: these are the men that forget God. And why so? for they have plucked his office from him, and usurped it to themselves. Also, do they not forget God, which are given too their wicked affections and fleshly lusts? We see that such as live at their own ease cannot be tamed by any manner of means: there is no talking with them of making them to walk in the fear of God. As for him that hath this worlds goods, if a man tell him he must humble himself: he shall never bring it about. And why? His riches have made him horns too doss with against God. A whorehunter that is plunged in his villainy, if a man go about to draw him back by counsel and correction, amendeth not, but rather appareth. Then all such as are so carried away by their own affections, are as wild beasts, and cast themselves wilfully into destruction, and a man cannot bring them back again too the right way. And why? They have forgotten God, and consider not, that to walk aright, it behoveth us to have God continually before our eyes. And in very deed here ye see the title which the holy scripture giveth to the faithful, namely that like as it is said that the hypocrites forget God: so on the contrary part when God intendeth to mark out those that are his, and too show which is the chief point that he requireth at their hand: it is said, behold, such a one is as it were in God's presence: he walketh as before God. So then let us learn too exercise ourselves herein, and too acknowledge God's benefits thoroughly, to the end we may thank him, and call upon him too secure us in our necessities: assuring ourselves, that if we come to beg of him, he will so moisten us with his grace, that although we feel great heats, (that is to say, although we have sore afflictions in this world) yet shall we never dry away. And why? Because that when we have once taken sure rooting in God, he will not suffer us to quail▪ but will maintain us continually, until he have taken us up to himself too make us partakers of the heavenly life: yea and he will water us with his grace in this present world, and make us feel the same so far forth as shall be needful for us.  
Now let us fall flat before the face of our good God, with acknowledgement of our faults, praying him not to look upon our offences, to punish them as they deserve: but that we may learn to be our own judges in condemning ourselves, and that we may come unto him, as too the physician of all our diseases, and that he will so heal us of them, that being at one with him, we may walk in all uprightness, that by that means we may be partakers of that which he hath promised too his faithful ones: and that in this world we enjoying the record that he giveth us of his fatherly love, may grow more and more in the affection which he giveth us too love and honour him, until such time as he have brought us into the glory that he tarrieth for us in heaven, and which we possess already by hope. That it may please him to grant this grace, not only unto us, but also unto all people and nations, etc.   

The xxxij Sermon, which is the third upon the eight Chapter.  
13 Such are the ways of the hypocrite, and of all those that forget God.  
14 Their hope is cut off, their expectation is a Spider's web.  
15 He shall lean upon his house, and it shall not hold: he would hold him by it, and it shall not stand.  
16 If a tree be planted in the Sun, his branches will spread over the Garden.  
17 It shall reach about the fountain, and it shall spread out itself to the house of stone.  
18 It is plucked up from his place, so as a man may say to it, I know thee not.  
19 His joy shall be to be planted again in another place.  
20 Even so God will not cast away the sound man, neither will he reach his hand too the wicked.  
21 Until he have filled thy mouth with laughter, and thy lips with gladness.  
22 That thine enemies be confounded, and the dwelling place of the wicked shall not stand.  
I Have declared heretofore what is meant by forgetting God, which thing it standeth us in hand too mark well. For under that word is comprised men's hypocrisy, that is too say their vanity. Will we then have such a holiness as shall be acceptable and allowed afore God? Let us look that we walk as before him, even as though he were present with us: and in all our ways let us assure ourselves that we are in his custody, and that it belongeth unto him to guide us and too order us. Therefore when we have such a remembrance of God: we shall no more be given too such manner of vanity, as the holy Ghost termeth here by the name of hypocrisy. And to express this the better, he sayeth: that the trust of such, is like the Cobweb which the Spiders weave. I know that the Spider weaves a web, but there is no strength in it. Even so is it with them that build upon vain hopes. They bear themselves in hand, that it should continued too the [worlds] end: but God au●ngeth himself of such presumption. Hear we see clearly what it is to forget God. If we considered well how God reserveth to himself the honour of maintaining us, and of blessing us all our life long, it is certain that we should not be so foolish nor so far overseen, as to bear ourselves in hand with this or that. For we know that men's abusing of themselves with vain hopes, cometh of nothing else but because they yield not God the honour which he requireth, and which is also due unto him of right. Let us mark well then, that there is but one only mean and remedy to draw us from all our vanities, and to make us walk in a good way: that is to wit, too know what Gods office is. But what? There are very few that give their minds that way, for it is to be sen●, that the world is full of the said hypocrisy. But so much the more behoveth it us to mark well this strain, to the end that if our wits have erst been so dulled as we know not God or if they have been roving here and there: when as we have gone astray after that manner, we must at leastwise bethink ourselves when God calleth us again to him, and showeth us that he will not have us to abide in our foolish trusts, but will have us to have some certain resting point, that we may not build as the Spiders do, but have staidness in him. For certainly here is a comparison between the resting wherewith we aught to rest upon all God's promises: and the trust wherewith we pretend to rest upon creatures. Then do ye see here, how the holy Ghost condemneth all the trust that we have in creatures. And why so? For can we found any steadfastness out of God? It is certain we shall find none. And therefore all such as give over themselves unto creatures and hung upon them, mean to shut God out of doors, and to drive him a great way off. Think we that he will suffer such dealing, and that he will not curse all these vain hopes? This sentence hath more need to be well minded, than to be well expounded in words. We see that the whole matter consisteth in the practise, and in the well knowing of it: for it is certain that men bear themselves in hand, that if they find worldly and inferior means, the same will serve their turn well enough. But what? in doing so men yield not God his due honour, but rather wrist it from him, how be it, God will avenge himself of it. So then, if we will not have God to be our enemy, and to overthrow all that we labour to build up▪ we must rest wholly upon his goodness, power, and grace. And then shall we have no Spiders webs, but an abiding steadfastness. On the contrary part, if we glorify not God as be cometh us: it is certain that the things which we see with our eyes to fall upon the hypocrites, may well be all fulfilled in us, for as much as we profit not ourselves by such examples. But now let us come to the similitude that is added here. Mention hath been made heretofore of a rush that is in a dry place. We know that the nature of it is too grow in a moorish ground. Then if a rush, or such other like herbs grow in a dry and moisture less place: it must needs be seared up before his time. And though no man put hand to it too pluck it up, nor either cut it up or mow it: yet must it go to destruction. But contrariwise it is said, that the tree which hath taken deep and lively root, and is planted by a fountain: shall spread out his branches and boughs, yea even too a house, or else it shall be as strong as a house of stone. Again ye see some tree that is well planted, and yet notwithstandnig the master of the garden will take it up, not of purpose to destroy it altogether, for the tree is good of itself, and well rooted: but because it is not in convenient place, and therefore the master takes it up to plant it again elsewhere. Now if a man set it in a larger place, where it shall have no impeachment, and where it may find good batling and moisture: aught the tree to complain of it▪ Is the state of it impaired? Not: but it is rather a cheeridg of it. Not that trees have any understanding to be glad of it: but because the case is here, too show that the tree is not appaired at all, when it is so removed from one place too another. But this similitude must be applied too those whom God plucketh not up for a do. He taketh them up for a time, but he preserveth the root, to the intent that being new planted again, they may spring a new and bring forth fruit. This is done daily at such times as God chastizeth us, yea even with such roughness, as it may well seem at the first, that he will utterly overwhelm us, so as there is no more hope for us: but anon after, he giveth us the grace to return unto him. This is as if a rich man that hath great possessions, should dig up a tree in his garden, and set it in a field where it might burnish better. The Sun cherisheth it, and the ground where it is planted is fit for it to take deeper root, so as the tree waxeth big, and is able too gather greater strength. After the same sort worketh God with those that are his. And therefore if we be scourged by his hand, yea even so hardly, as it seemeth to be as it were a kind of death: yet must we not be quite out of heart for it, because we know that God can well set us in good state again, so as we shall flourish, and he will set us in prosperity as before. Ye see what is declared here in effect. And for a conclusion Baldad addeth, That God will not take a wicked man by the band too favour him, nor forsake the good men, but will rather fill their mouth with laughter. True it is that here he speaketh of job. And in his person he meaneth to do us to wit, that all such as return unto God, shall find him gracious and favourable toward them. In fine he saith, The tent of the wicked shall not be able too stand: but God will put all good men's▪ enemies to shame. And he will not only show himself favourable too their persons: but if they be troubled or grieved, he will put himself betwixt them, and show that he hath them under his defence and protection. And here we see a sentence that is well worthy too be noted: that is to wit, that we be like trees that are taken up out of some one place to be planted again in another. I speak of the children of God. For the wicked may well be taken up by the roots also: but that shall be too continued without hope to be planted again, as we hear the threatening that is made by our Lord jesus Christ when he saith, that every tree which bringeth not forth fruit shall be hewn down and made firewoode. Lo here what horrible blows God giveth to the wicked. And why? for he seeth them to be utterly reprobate and given up to damnation: and therefore he must stub them up for ever. Also he saith likewise that every tree which is not planted by the heavenly father, shall be plucked up by the root. But we shall see many, who for a time will make fair countenance, and it will seem that they be even of those trees which God hath set in his garden, and in his own possession: for there are hypocrites mingled with the faithful. They would feign be of that sort that is most advanced in the Church. But what for that? they be not planted to have any good and sure root: and therefore in the end God must stub them up. As much is to be said of the vine, namely that our Lord jesus Christ is the stock of the vine, and we the branches that were graffed therein. If we bring forth good fruit: the father manureth us, and we feel that he hath his hand always upon us, to make his graces available, and to multiply them. But if we bear evil fruit, or if we be altogether fruitless, so as God may make this complaint which he maketh by his Prophet, My vine, what have I done to thee that thou bearest me nothing but bitterness? I have looked for some sweetness at thy hand, & it seemeth that thou wouldst choke thy master: What shall I then do, but pluck thee up? this aught to make our hair stand up upon our heads, for (as I said) we are as good as quite stubbed up. And in deed all the afflictions that light upon the despisers of God, and upon such as are past mending, are as many stubbing up. True it is that they wither not at the first blow: for if God punish a wicked man, he will yet give him leisure to bethink himself and too come home again: nevertheless, the enemies of God can not feel any one chastisement in the world, but God beginneth already to stub them up, and the same tendeth too their final destruction. And wherefore? [Because] they be so far off from amending at Gods scourging, that they rather repair and sharpen themselves against him. And herein it is to be seen, that their naughtiness is unrecoverable. And so let us mark, that as oft as God lifteth up his hand against the wicked, it is already as it were a stubbing of them up. But as for us that are adopted too be his children, (yea verily if we have received that grace without dissimulation) let us mark that if God scourge us in this world, it is not to make our state the worse. Therefore it doth no harm, but rather we be renewed [by it] and we feel what a care God hath of us. Thus ye see an inestimable comfort to the children of God: And therewithal we see also what need we have to flee thereunto for succour. Why? It is pity to see, to bow many calamities our life is subject. Daily it seemeth that God would pluck us up, and that we should perish. This is general to all men, but yet the faithful are more afflicted than the other. And here ye see why Saint Paul saith, that if our hope be but only in this world, so as it resteth here beneath: then are we the wretcheddest creatures, and the unbelievers have a better time than woe, and their state is far happier. For as much then as it seemeth that we should be plucked up every day, and that we should be so much afflicted: what should become of us, if we had not the comfort that is set down here? But in very deed (to speak properly) we be not plucked up, when God beateth us with his rods to humble us: but it seemeth so to our understanding, specially when we be pressed with miseries. For if God send us any mean affliction, such as may happen unto us every day, as some sickness, or some wrong, or some loss of goods, or some other affliction: this is no plucking of us up, I mean as our affections take it too be: but it is as if a man should shred off divers of the boughs of a tree, when he sees there is too many of them. And well may a man cut off the one half of a tree, and yet shall it continued still how so ever the world go, and afterward sprout out new branches. Even so is it with us, when God useth some mean corrections, and falleth not too extreme rigour. But if God list to try us to the uttermost, (as it may come to pass that we shall be brought even to the grave, and to our seeming there shall not be left one only spark of life more,) so that the faithful are in a peck of troubles when the hand of God lifteth up itself against them: and they look about them here and there, and find no way to get out of their afflictions: but the mischief pursueth them, and it seemeth that God is full bent never to give them any release more: when the afflictions are so great and excessive, (ye see what is meant by plucking up or by stubbing up) what is to be done then? As oft as God chastizeth us after what manner so ever it be, let us not be astonished though the correction seem grievous to us in respect of our own nature. And why so? For our desire is to continued still, and that our state should not be diminished. Thus ye see what we covet. But if God cut off any branch from us, there must needs be some gainestriving and some gaynesaying: yea verily in our natural understanding. But yet nevertheless, let us look that we take heart, when the affliction grieveth us, and let us enter into the account that is set down here. Ye see it is true that if a man cut off any part of a tree, he abateth the beauty of it for one year after: but yet it is certain that when a good labourer, that will further his own profit, and play the good husband, shreddeth a tree, he meaneth not to make it to impair, but that the tree should thrive the better. Then sith the case standeth so: let us put ourselves into God's hand, and pray him too dispose of us: for he knoweth how he may make us to bear fruit. Therefore let us suffer him to cut and shred off some boughs from us, and let us fight against this native grief, and against the sorrowfulness that we conceive at the first brunt. Let us fight (I say) against it, yea even in such wise as we be subdued to say, very well, seeing it pleaseth God to shred off some part of us, he knoweth wherefore he doth it. But we must pass yet further. For it is not enough for us to show ourselves patient in some small or common adversity. But if God bring us too deaths door, that is to say, if he use such extremity in chastising of us, as it may well seem he intendeth to destroy us, and that when we shall have debated the matter off and on, we can not but condemn ourselves and be utterly abashed: yet notwithstanding we must still continued steadfast, as shall be said hereafter: so that although God kill us, yet must we trust still in him. For he is the Physician that can heal, not only our wounds, but also death itself. And therefore it is said in the Psalm, Although I should walk in the shadow of death, so long as I see the sheephooj of my God, (that is to say, so long as he showeth himself to be my shepherd) I shall comfort myself therewith. Then let us learn to fight against this temptation which provoketh us to despair when God (to our seeming) presseth us out of measure, and when we are able to abide no more, yet let us stand up and say, are we plucked up? And will not God plant us again? If a husbandman may remove a tree from one place to an other, shall not God have more power? Then let us trust in him, and let us not doubt but that when it pleaseth him to have pity upon us, we shall be restored to better state than we were in afore. Yea verily, but the means thereof shall not be after man's fancy. Also it becometh us not to measure God's grace and power after our reason: let us not do him that wrong: but let us assure ourselves, that for all the power which he hath given to mortal men, there is no whit abated from himself: but he hath much more and without comparison, so as he can not be letted to aid us in our greatest adversities. When our calamities shall be utterly deadly, then will he restore us again in such wise, as we shall have whereof to rejoice in him. But now remaineth that this be applied to our own use. As I have touched afore, we see what the state of this present life is. Every man aught to look to himself, there is not that man which can not skill to complain, and which maketh not his moans, or at lest wise which though he utter it not with his mouth, doth not keep it locked up in sorrow, [so as he sayeth in himself,] Alas, such an inconvenience is befallen me, I am the worse for that God hath diminished me so much. We can skill well enough to bethink us of all these things, and the Devil also will not miss too put them in our heads, that we might be grieved and tormented, yea even too fret and fume against God. What is too be done then? Behold here the mean too beat back such temptations: that is to wit, too consider that if God work after such a manner towards his: all shall turn to their welfare, they shall make their profit even with advantage, of that which seemed too tend too their destruction. And here ye see why even that kind of temptation is set before us, which at the first blush seemed most strange and grisly: that is, when mention is made of plucking up by the root. For than ye see the tree is dead, it is quite and clean dispatched. For wherein consisteth the life of the tree? In the root. Then after that the earth is taken away from it, there is no more life in it. So is it with us: for if God take from us that which belongeth to the present life: ye see we be plucked up by the root, there is no more hope of us. And why? For we imagine that our life consisteth in the having of goods, and in the having wherewith to sustain and cherish ourselves. And yet we do not as the trees. For a tree is contented with the having of so much room as his root is able to occupy. But a man hath an insatiable lust: we be gulfs, in so much that we think the whole world is not enough to find us. For such as have both fields, and houses, and vineyards, and other heritage's, are afraid still that they should want earth. They that have money in their purse, are afraid and in doubt, yea and are continually martyred with fear, least GOD should disappoint them of their prey, and abate their portion. Seeing that than our desires are reached out so far off: we are not only as the root of a tree, but also without stint or measure. And for proof hereof, are we so sober as to hold ourselves there where the holy ghost calleth us? It were greatly too our behoof. So then let us mark well, that although it seem that our life can not continued without the ordinary means which God hath allotted to it: yet notwithstanding he is able to sand us means wherethrough we shall escape, and he can give us them to day or too morrow. True it is that a thing shall not seem easy unto us: nevertheless it is enough that God can provide for it, yea and that he will set it in such order as we shall have cause to magnify his infinite power and wisdom, for working in such manner as is to us incomprehensible. You see (I say) how it standeth us in hand to practise this sentence: that every of us, when he findeth himself in such perplexities, may say, Alas what must become of me? I see my goods are minished, I see I am shut out from such means as I had. And how? my trade is diminished of this or that. Well, God hath cut it off: but yet must I needs say, that that which he hath cut off, was superfluous to me, it behoveth me to profit myself thereby, I saw not that it behoved me to pray unto God, and now he showeth me that it is so: for we must always conclude, that it is not without cause, that he so cutteth off the things which he knoweth to be superfluous in us. But in the mean while, let us prepare ourselves to be plucked up, for that is the chief point. There are many that can away with mean afflictions: and if God diminish them, they show themselves constant, in so much as a man shall see there was no outrageous vain glory in them, they had no overunruly covetousness in them, they take that which is left, and hold themselves contented with it, thanking God and keeping themselves quiet. But if they be pinched somewhat more near the quick, specially so as it seem that God is minded too make clean riddance of them: then shall ye find them utterly out of their wits. And why? Because they are not prepared as they aught to be, to endure the battle that is spoken of here: that is too wit, to be utterly plucked up. Then is it not enough for us to suffer God to cut off the boughs and to shred off the branches and twigs which he knoweth to be superfluous in us, but also to pluck us up by the roots. For he hath that authority over us, and we shall gain nothing by resisting him. But yet nevertheless it is too our great profit, that we should hope that he will plant us again. And why? For by that mean we give room to his mercy. And on the contrary, we withstand God's grace so as he vouchsafeth not too set us up again, when he sees that his scourging of us makes us to think ourselves utterly forlorn, and past recovery of any freshenesse again. It is all one as if we should cut off God's hand, too say that he planteth us not again. True it is that his power shall not be lessened through our unbelief: but we be not worthy to feel and to enjoy so great a benefit. You see then whereto we must come: that is to wit, every of us must dispose himself to be plucked up by the root: that is too say, if God smite us in part, and afterward it please him to smite us in the whole, both in our persons, and in our wives, and in our children, and in our honour, and in all that ever we have, in such wise as we become (as ye would say) wretched darkness, so as we have not so much as one spark of life: Yet nevertheless we must abide it quietly. Behold a thing that surmounteth all worldly power. I confess, and there is no doubt, but men enforce themselves thereunto of their own accord. But we must desire God to work in us, to the intent he may in such wise dispose of our life, as we may be ready both to live and die at his pleasure. Therefore we must pray him to give us such manner of strength: & then no doubt but the thing that is written here shall be fulfilled. For God meant not to disappoint us of our hope, when he likened us to trees that are planted, and afterward taken up, and in the end planted again in a better place. Howbeit it is true that we shall not always be planted again, as in respect of this world. It may well be that we shall continued plucked up, yea and that it shall seem, that God hath even cast us away. And if we will judge by our state, we may say, farewell my good days, for if God were minded to have pity upon me, he would not have lingered and driven off so long time: for so much as I see he letteth me rot here in my misery, it is a token that we will never set me up again. Lo what we may say. Nevertheless, let us call to mind, that God meaneth to try our faith by holding us in the hope of the heavenly life, which is hidden from us as now. For although God bliss his servants, and give them some prosperity in this world: it is not to be said that their last state is not better for them, for his planting of us in his Church, is too the intent we should live in his kingdom everlastingly without end. Now then, what is our true resurrection and renewment? Even that God should reserve us and set us in his kingdom: that when he hath made us to wayfare through this world, and to pass through fire and water and all other afflictions: we may in the end be exempted from all the miseries of this world, and be made partakers of his life and glory. And so let us bear in mind how Saint Paul saith unto us, that our life is hidden in jesus Christ, and that we shall notsee the true and perfect manifestation of it, until our Lord jesus come from heaven. To be short, let us mark one other similitude which we aught to be well acquainted with. Truly in winter time the trees seem to be dead, we see how the rain doth as it were rot them, they are so swollen that they be ready to burst, and thus ye see well one kind of rottenness: afterward cometh the frost, as it were to sear them, and to dry them up. We see all these things, and we see not so much as one flower: and this is a cutting us off. Behold here a kind of death, which lasteth not for a day or twain, but for four or fine months. Nevertheless although the life of the trees be unseen: yet is their sap in their root, and in the heart of the wood. Even so is it with us, that our life also is hidden, how be it not in ourselves. For that were a poor kind of hiding. There should need no great frost to starve it up, nor great wet to mar it. For we carry fire and frost enough in ourselves to consume it. But our life is hidden in God, he is the keeper of it and we know that jesus Christ is the party from out of whom we draw all our life. So then let us content ourselves with the said headdinesse. True it is that if a man take up a tree and purpose to set it again, he had need to make haste. For if a tree tarry any long time above the ground, it will never take root any more, though it be planted new again. But God hath an other manner of power, than the labourers of the earth have. Nevertheless we see sometimes that men are cunning, and can well keep a tree alive for a time. They will say it in a shady place, where nother wind nor sun shall come at it to dry it, so as the sap shall always be kept close in it: men will find some means or other, and although they cannot save the lives of trees for ever, yet will they help them in some sort. And let not us think that when God listeth to keep us unplanted a long time, he can not for all that preserve us, yea even in such wise as it shall not be hard for him to make us take root new again when so ever it pleaseth him. Ye see then what we have to bear in mind. And it is the thing wherein every one of us must exercise himself, and give his whole mind to it, that we may profit ourselves by the similitude that is spoken of here. And for to conclude with, and to confirm this matter, it behoveth us to mark well what is said here: namely, That God will never lend his hand to the wicked, but contrariwise: will put the enemies of good men to shame, and have pity of th'▪ good men continually. Verily if we should put God to his stint, to say that (in respect of this present life) he should behave himself in such sort towards us, as we should always be blessed at his hand, and continued always in prosperity: this doctrine were false. And also we have records enough in the Scripture, that God will not hold any such rule here, as that they whose father and saviour he is, should live at their ease and rest: and in very deed, it were not expedient for us. As for example, if in these days the good men were handled gently at God's hand, and had all things at their wish and desire, and that the wicked were punished roughly: where were the hoping for the latter day? we should fall so sound asleep in that case, as nothing should▪ be more needful, than that our Lord jesus Christ should appeate to judge the world. And why so? God's judgements should be altogether apparent, and there should be none other hope of salvation. We see then that although God suffer things to be confused in this world, so as good folk are tormented to the uttermost, and wicked folk advanced in triumph: yet we be so drowsy and so dull-headed, as we can not be moved to come unto God, and to consider what he saith to us: namely that our life is hidden as yet, and that we must tarry till it be revealed by the coming of jesus Christ. We can not attain to this consideration by no means, not not although God provoke us and draw us to it as it were by force. What would we do then, if God disposed man's life in such wise as all were well ordered there, and no man endured any adversity, but that men might say, Behold how God aideth the good, therewithal showing himself an enemy to the bad, and that he can not bear with them nor suffer them. It is certain that we would make our heaven here, and we would conclude, that it were a fondness to wait for the coming of Christ, and that it were not to be looked for. So then we see it is not for our profit, that God should as now uphold us after an ordinary and unpartial manner, to show himself favourable to the faithful, and to punish the naughtipacks: but rather that he should seem to dissemble for a time, when the wicked overshoot themselves, working him displeasure, and nothing else but mocking him. Well: it seemeth that God is a sleep, or rather that he is not able too repress them: the wicked must ruffle it out, and have the better hand for the time. And on the contrary, when the good are troubled and tormented, God must not succour them: they must sigh after him, and cry upon him: and all this seems to be in vain: for if they were heard, the effect would show it. It is good therefore that things should go so. And why? If there were none other reason than I have alleged already, were it not enough? And here we must also rehearse other texts of Scripture: as when it is said that our faith is much more precious than corruptible metals: so that if gold and silver must pass through the fire too be fyned from their dross: our faith must also be tried so much the more thorrowlye, as it is more precious before God. And how shall this be done? by afflictions. Mark then what we have to note, that we may far the better for this text: which is that, God dareth his hand to the wicked, favouring them and showing himself too be their friend: and that on the contrary, he will not show his love towards the faithful, at the first, but suffereth them to languish in such wise, as they be trampled under foot, and there is no likelihood that ever they should be set up again. God then may well do all these things: and yet in the mean while he ceaseth not to fulfil that which is contained here, that is to wit, that he reacheth not his hand unto the wicked. And why? For all the goods which they have, and all that ever they delight in, or glory of, must every whit of it turn to their confusion. But we perceive not this, except we give ear to that which is spoken to us in the holy Scripture. When we shall have hearkened to hear what God uttereth: then will he give us eyes to behold that which is hidden from us. How is that? Behold, our saviour jesus Christ crieth, woe be to you that laugh now, for ye shall weep. Woe be to them that ruffle it out, for they must likewise be tormented: so that they shall pay very dear for all their joys. Lo how the Scripture avoucheth it: and it behoveth us to receive that which is spoken there, and to be thoroughly resolved of it. And when we have done God the honour too give credit to his word: then will he make us to understand that which other men perceive not: namely that in the mids of the greatest adversity and heaviness that can betide us, we have still cause to laugh: that is to say, to comfort and cheer ourselves, because we have an eye to the happy end which God promiseth, notwithstanding that the same can not be perceived by our earthly eyes and understanding. Nevertheless it is certain that God favoureth not the wicked. And why? Because that although they have never so much prosperity, and although they flourish never so much to outward appearance: yet is all of it turned to their ruin and confusion. And contrariwise, though the faithful be scourged and tormented many ways: yet notwithstanding for as much as they be upheld by the hand of God▪ they never miscarry, and all turneth to their welfare and profit. And herein we see that thing accomplished, which is contained here. To be short, we see what we have to mark upon this text. So then let us learn, not to put our trust in this world, nor in any of the inferior means here below. But let us lean unto God, seeing that he hath given us our Lord jesus Christ, to the end that being graffed in him, we may drain such strength and sap from him, that although our life be hidden, so as we be even as it were in death: we may not cease to continued still, and to be maintained in good and sure state, waiting till this good God have delivered us out of all worldly miseries, and out of all the troubles which we be fain to suffer here, until he call us and bring us into the kingdom of heaven and the glory which he hath purchased by the precious blood of our Lord jesus Christ.  
And now let us fall flat before the presence of our good God, with acknowledgement of our faults, praying him to make us perceive them better than we have done, and that therewithal we may have our recourse unto him, knowing how it is he only that can amend us and all our evil affections: and therefore that it may please him too draw us back in such wise, that forsaking ourselves and all that is in this world we may labour for the heavenly life, until such time as having overcome all the adversity of this present life, and being come to the end of all the battles wherewith we are assailed, we may fully enjoy all the victories which he giveth us now by the grace of his holy spirit. That it may please him to grant this grace not only to us, but also to all people and nations of the earth, etc.    


The xxxiij Sermon, which is the first upon the ninth Chapter.  
IOb answered and said.  
2 Of a truth I know that man shall not be justified to Godward.  
3 If he would dispute with him, he should not answer him one point of a thousand.  
4 He is wise of heart, and mighty in strength. And who is he that shall set himself against him and have peace?  
5 He removeth the mountains, and they feel not when he overthroweth them in his wrath.  
6 He removeth the earth out of her place, and the pillars thereof do quake.  
ALthough men be enforced to confess that God is righteous, and that there is no fault to be found in him: Yet notwithstanding, their passions are so outrageous, that if any of them be afflicted, a man shall hear those that are so smitten, not only grudge against God, but also blaspheme him with full mouth. And yet for all that, their torment is never the less: but it seemeth too them that they revenge themselves after a sort when they can so rail against him with whom they have to do. So much the more therefore behoveth it us to bethink us of God's righteousness a great while aforehand, to the end that when he scourgeth us, we may always abide in the lowliness to know him as he is, that is to wit, that he is righteous and unblamable. Nevertheless the whole matter consisteth not only in confessing generally that God is righteous: for we have seen heretofore, how Baldad maintaining the said case that God is righteous, wrested it after an evil fashion, in staying upon this point, namely that God punisheth men according too their desert. But (as we have seen already) that rule holdeth not continually alike. God doth sometimes spare the wicked, and bear with them: and sometimes he chastizeth those whom he loveth, and handleth them much more rigorously than those that are utterly past amendment. Then, if we will deem that God chastizeth every man according too his deserts: what shall become of it? when men covet to maintain his righteousness by that means they take a wrong way. Ye see then here is a fault: for when men will take upon them to measure God's justice, and to say, he punisheth no man but for his sins, yea and look in what manner and quantity every one hath offended, thereafter must God pay him home in this world: then do they not take God's justice as they aught to do. In this respect, job treateth now much better of the manner of God's justice and how it ●s to be known, than Baldad hath done. That is to wit, without having respect to one sin or other, but only taking men as they be from their mothers womb, yet notwithstanding the whole world must needs be condemned afore God: and it is apparent that although the afflictions seem rough, yet notwithstanding God can not be reproved. Then let us mark well, that they be two divers manners of speech to say, God is righteous, for he punisheth men according to their desert, and too say, God is righteous, for how so ever he handleth men, yet must we always keep our mouths shut and not grudge against him because we can not gain any thing thereby. If we see a wicked man punished at God's hand, (as I have touched afore:) then is it Gods meaning that men should know the particular judgement which he executeth, to the end that men should be warned by it. And the holy Scripture speaketh after the same manner. We see that God punisheth whoredoms, cruelties, perjuries, blasphemies, and such other like things. Yea verily, either upon men's persons, or else upon countries or upon some place that shall have been given too some crime. When God layeth his hand upon such, therein he showeth a mirror to instruct us, according as S. Paul speaketh when he sayeth, that God punisheth the sinners to the intent that every man should beware. For when he punisheth rebellions against his word: it is to make us walk in fear. When he punisheth wicked lusts, it is to hold us in awe. When he punisheth whoredoms, it is too the end that we should walk in all cleanliness both of body and soul. Thus ye see then how it is Gods will, that men should behold and consider his judgements, specially, when they be manifest. A man may well say sometimes that God is righteous. And why? for he hath punished such a one, yea even because he was a man of a wicked and dissolute life. He hath executed his vengeance upon such a country. And why? for it was full of all filthiness and uncleanness. We may well speak after this manner, and so aught we to do: how be it not always. For (as I have said already) he holdeth not on all by one rule. What is to be done then? We must come up higher, [and say] that God is always righteous how so ever he handle men. And this is a point well worthy to be noted: for in these days we shall see some beasts, who notwithstanding will ween themselves to be clearkly fellows, when they shall have maintained God's justice by their own reason and fantastical wit. They would that God should be esteemed righteous. And why? for handling every man according to their deserts, as I touched afore. And too bring this too pass, they are fain to grant me a free will, and God's election must be overthrown and brought too nought. For to say that God chooseth whom he listeth, and calleth them to salvation through his own free goodness, and that he forsaketh the residue: they think it very strange to be spoken, because they can not comprehend the reason of it. And here ye see why these rogues that counterfeit to be great clerk, overturn the foundations of our faith to prove God's righteousness even after their own fancy. And why is that? By cause they can not mount so high as too know that God is righteous in comparison of men, whatsoever they be. True it is that it standeth us in hand to beware of another extremity which is faulty. For we shall see some of as slanderous conversation as may be: who if they perceive their lewdness to be discovered [fall by and by to saying] As for me, I am an honest man, (yea to the worldward) I confess every man is a sinner to Godward: and so will he shroud himself under the common cloak. Look upon a whorehunter that hath haunted the stews half a score years: Look upon a blasphemer that ceaseth not to rail at God and to spite him: Look upon a villain that despiseth God and all religion. Look upon an unthrift or an unconscionable person that seeketh naught else but to be catching without faithfulness or honest dealing: and such dogs will say it is true that they be sinners before God, for no man is righteous. They go no further with their faults but so, which are so hideous as may be, but shroud themselves under the cloak of natural infirmity, saying that there is no man that can be equal with God. They think they have done very much in yielding such a confession. But I have showed already that it behoveth us to have both these two points. The one is, that we must acknowledge god to be righteous in respect of the whole world, and that men must not plead nor dispute with him, whosoever they be, or what so ever they be able to allege: but must be abashed both great and small. Lo here one special point. The other is, that each man should have an eye particularly to himself, and that every man should be sorry for his faults, and abhor them, and condemn them: and that hereupon we should also consider the vengeance and punishments which God sendeth upon sins, to the end we should learn to far the better thereby. If we be beaten with his rods, let every of us say, it is good right, I have well deserved it. If God teach us at other men's cost, so as he chastizeth other men before our eyes: let the same touch us, and let us apply such examples to our own instruction, to the intent to prevent the matter, that God be not compelled to fall upon us because we have not profited by the chastisements which he hath showed us in the person of others. Thus ye see the two points which we have to mark and to put in ure. Now let us come to the laying forth of that which is said here by job. I know for a truth (saith he) that man shall not be justified with God. So it is set down: but this word with importeth as much as to Godward. And it is a doctrine of great weight if a man know it well. What is the cause that men justify themselves so boldly, that is to say, that they presume so much of themselves, that they set so much store by themselves, and that they be so full of pride? What else is the cause of it, but only their staying here below, that every man compareth himself with his neighbour? Ye see then whereunto we run. And ye see also why Saint Paul sendeth us to the great judge, saying that every man shall bear his own burden. As if he had said, my friends, men beguile themselves when they make such comparisons as these: What? I see other men live no better than myself, and if I have faults in me, so have other men in them too. You see then what is the cause that men condemn not themselves as they aught to do, but rather soothe themselves in justifying their own case. But here it is expressly said that man shall not be justified with God. What must we then do? as oft as any man speaketh to us of our sins and layeth them afore us, let us learn to know that we must not hold our eyes here below, but look up to the judgement seat of our Lord jesus Christ, where we have our account to make: we must know the incomprehensible majesty of God. Therefore let every man think thereof, and then shall all of us be wakened, to withdraw ourselves out of our follies and we shall have no more of these vain imaginations and dotages that have been wont to rock sinners asleep. Had this been observed: there should be none of the debates that are now adays in christendom about the righteousness of faith. The Papists can not be persuaded of this that we say, namely that we become righteous through the mere favour of God in our Lord jesus Christ. And why? what shall become of the merits (say they) and of the good works wherein the salvation of men consisteth? And why do the Papists stand so upon their merits, and why are they so besotted with them, but because they look not up to God? They dispute in their schools, whether good works deserve recompense and wages, as well as evil works deserve punishment: for they be things flat contrary. If men's sins deserve to be punished, then must there also be some reward for virtues: for otherwise God's justice should not be indifferent: yea to our seeming, and so might men dispute upon a shadow. But ye see that the Papists fall asleep upon this disputation, and yet in the mean while God ceaseth not on this behalf, to play the judge, not in judging according too their laws, but in behaving himself according too his own majesty: that is to wit, in finding out that thing in men which we can not perceive. But if our virtues were godly in deed, that is too say such as might go for payment before God: that were somewhat. But what? when we shall have prised them to the uttermost, they shall be but smoke: If they come before God, all this must be laid down. Then let us remember well how it is said here, that man shall not be found righteous to God ward. And to the intent we may take warning hereby: as oft as any man speaks to us of our sins, we must not rest here below, but rather every one of us must summon himself before God, that we may know what manner of judge he is. For so soon as we take upon us to plead against him, we must needs be confounded, & as it were overwhelmed. And job addeth immediately. That if a man would dispute with God, he should not answer to one point of a thousand. True it is that this may well be verified of God: for we may plead fair, and tell a long tale, whereas there shall be a thousand points that God will not once vouchsafe to open his lips to reply unto. And that is very true: For all the colour that we shall pretend to justify ourselves, may well bear some countenance afore men, because they see not so clearly as were requisite: but when we come unto God, all of it vanisheth away to nothing. Let us not think then that God is amazed at our long and great babbling: for when we shall have cast our scum, and when it shall come to the point of excusing ourselves, and to give credit to our virtues: peradventure it will seem that God ought to yield unto us, Yea: but in the mean while he doth nothing but laugh and mock at all the vain brags that men can allege: For all is nothing worth. Thus ye see a good and holy sentence: which is, that if we allege a thousand articles, God will not answer so much as one of them. What is the reason? It is because it is nother here nor there in his sight. It may well be made account of before men: But what for that? God will not be moved with it a whit. Nevertheless the natural meaof this place is, that when we be come unto God (that is to wit in way of incountering against him) we shall be so cumbered, as we shall not be able to answer one only article of a thousand that he shall allege against us. Surely we be so hasty, that we will needs fight with God, before we can draw our sword as they say. And we see it is so. I pray you will we not more strain courtesy to adventure upon a mortal man or upon a creature that is nothing, than upon the living God? If we intent to make defiance to any man, we will forecast thus: Is he able to make his part good? how may we compass our intent? This may turn us to trouble or displeasure. When we shall enter into dealings against men, we will make many discourses: but if we be minded to rush against God, we will step to it bluntly. We see then hereby what rage, (yea even devilish rage) there is in men to match themselves so against God. But when we come to the push, we shall find by experience what it is to justle against him, and that it is no dallying with such a Prince. Thus ye see what job showeth here. For first he setteth down men's boldness at it may be perceived: and afterward on the contrary part, he setteth down the comberance wherein they be when God maketh them to feel that he is righteous and confoundeth them. Then let us mark well that men are desirous to plead and dispute with God as we see, and yet notwithstanding, that when they be once entered into the challenge, they must needs be overthrown, and God will make them feel that they must be confounded spite of their teeth. This is a very needful thing. For I have showed already, that the foolish overweening wherewith men deceive themselves, proceedeth of this, namely that they regard not God, but make their discourses thus: yea verily, I am no worse than other men, and besides that, if I have vices, I have virtues also too recompense them withal. The cause then why men do so oversleepe themselves, is for that they know not what Gods Majesty is, nor have any lively feeling of it, to submit themselves thereunto. Sigh the case standeth so: let us mark well how it is said here, that men are desirous to stand pleading and disputing against God. And why is that? For we be so blind, as we can not see to ourselves to say, How now? Behold▪ God is able to overwhelm us, and to thust us down to the bottomless pit of hell, and yet shall we go set ourselves against him? But we never think of that: and therefore it is no marvel though we be so blind. Howbeit let every man bethink himself well, and he shall find that that is the reason. If any man speak to us of pleading against God: nature itself teacheth us that we aught to abhor it: I say even the wickedest of us. We see of these Scoffers that have nother conscience nor fear of God, and yet notwithstanding there remaineth some kind of feeling engraven in them by nature, so as they be abashed and ashamed when it is said to them, wilt thou plead against God? Nevertheless even they also that seem to be good and discreet men, will sometimes fall into such manner of talk, so as there is not that man which playeth not the horse that is broken lose, in making protestation against God. We see that even the Prophets have been assailed with such temptations. True it is that they have resisted, as it behoved. But this kind of conceit hath somewhat cumbered them, so as they have been sorry now and then to see God's judgement so strange to them, and that their own reason hath as good as carried them away. Seeing then that we be so inclined to plead against God, so much the better aught this doctrine to be printed in our remembrance, that we may be restrained at such times as we be tempted in that wise to reason against God, assuring ourselves, that we can gain nothing by aught that we can do. And if we be warned hereof, we shall not be so greatly offended, though we see many leap after that sort out of their bounds. For this stumblingblocks troubleth the weak. We would feign that every man confessed God to be righteous, and that his mercy filleth the whole world, and that we aught to glorify him for the same. But when it happeneth that wicked men rail at God, and other some blaspheme him: and men dare not open their mouth to reprove and rebuke them, in so much that they have full scope, and triumph to the worldward: when this is seen, the weak are grieved, and it seemeth to them that the mighty power and righteousness of God are defaced thereby, and so they can not yield him the glory that belongeth to him. But we see how it is as it were a natural thing in man to plead after that manner against God: and although it be a monstrous thing and such a one as we aught to abhor exceedingly: yet is it an ordinary vice. Sigh the case standeth so: let us not be over much disquieted, when it happeneth. Thus ye see what we have to bear in mind. And it behoveth us too mark well what is added here for the second point: that is to wit, that if God charge us with a thousand articles, we be not able scarcely to answer one. Here we be admonished, that when we have searched out our vices to the uttermost, that we shall not come to the knowledge of the hundredth part, not nor to so much as one of every thousand. True it is that if men examine themselves well without hypocrisy: they must needs find themselves wrapped in so many evils, as they may be ashamed of themselves, and utterly dismayed, specially we. For though a man pick out them that be the holiest, yet must they range themselves in one rank with David, who hath confessed that no man can attain to the true knowledge of his sins. Now if the holiest and such as seem Angels, are altogether confounded in their sins, because the number of them is infinite: I pray you what is to be said of the common sort? For we must never take ourselves to have profited so much, but that we be still far behind them that I speak of. So then, if men examine their lives thoroughly, they shall found such a bottomless gulf of sins, as they shall be utterly dismayed. But is this all? we attain not yet the knowledge of the hundredth part, in such sort as were requisite. And why so? You see that David, who entered his faults, cried out, who is he that knoweth his own sins? He confesseth then that he knew exceeding much: and afterward he addeth, Lord cleanse me from my secret sins. And why sayeth he so? How calleth he them secret sins? for it behoveth us to know our sins, or else we can not confess them to be sins. The answer is, that David witted well that God seeth more clearly than we do. And so seeing our own conscience upbraideth us, what shall we say to the judgement of God? You see then the order that we have to keep: that is too wit, that every of us enter into himself, and search out his own vices thoroughly, so far as he can come to the knowledge of them. And have we sifted them out? well, behold our conscience is our judge: and what manner judge is it? True it is, a judge that is greatly to be feared, but doth not God see far more clearer than a mortal man? My conscience accuseth me of a thousand sins: and if God enter into reckoning with me, shall he not found many more? So than it standeth us in hand to weigh well what is said here: that is to wit, that of a thousand points we can hard and scarcely answer unto one: and that when we shall have espied one fault by ourselves, God passeth far further, for he seeth the sins that we be not privy to. Now then following that which is said here, let us learn to bethink us of our faults in such wise as we may be fully resolved in ourselves, that God contenteth not himself with that which cometh to our own knowledge, but will judge according to that which he himself seeth and knoweth, and not according to that which we can find, for we will leap over the quick coals as it is said in the proverb: but God plungeth us in them over head and ears. It is he to whom it belongeth too search the heart, as the Scripture attributeth unto him. And besides this, we discern not so well between vices and virtues as we aught to do. That point therefore must be reserved unto him. And wherefore discern we them not? If we will judge well and rightly of all our works, it standeth us in hand to know what perfection is. For without perfectness there is nothing good before God: that is to say, all is but filthiness [where there wants perfection.] And who is he that deserveth to be allowed of God, if this perfection show not itself in him? But now how shall we know what perfection is, considering that our eyesight is so dim, and that we see but as it were in the twilight? Although God enlighten us, yet have not we so pure and clean a sight, as can use the brightness which he showeth us. True it is that the word of God entereth into the bottom of our hearts, and pierceth through our bones and the marry, and all that is in them. True it is, that it is a burning cresset, true it is that jesus Christ is called the daysun, and that he shineth over all: but yet for all that, our eyesight ceaseth not to be dim still. Therefore it standeth us greatly in hand to know what perfection is. And hereby we be put in mind, that when soever we take things to be good, and perceive not any fault in them, yet are they not therefore without fault, for we know not the perfection that God requireth. To be short, there is none but only God that knoweth what perfection and soundness is. And why? It is in him, he knoweth it, and we be too feeble to attain unto it. That is the cause why it is said that we may well set a fair face upon the matter, but we shall not be able to answer one poor point of a thousand that shall be alleged and laid afore us. And I have told you already, that men are warned, that if they will plead with God, they shall always found themselves confounded to their damnation. Howbeit all to late. And this warning is very profitable for us: what is the reason? To the intent that before the blow come, every man should hold himself within the bounds of soberness and modesty, to say, Alas, what a thing is it for us to go to law with our God? Think we to get the upper hand of him? nay, clean contrariwise God shall overwhelm us. And behold, the only way to be acquit at his hand, is for every man to condemn himself. But if we fall to sturdiness, God will punish us for such pride. It may be that at the first push he will not show us our confusion, but at the length we shall be so snarled in it, as we shall not wind ourselves out again.  
Ye see then into what a maze God casteth all the presumptuous sort which undertake to stand against him, and enterprise the combat that is spoken of here. True it is, that God is so gracious to some, as that he daunteth them, and they at length do fall in array: but that must not be taken hold on, to say that he worketh continually all after one fashion. We shall see some that are full of pride, which trust in their own righteousness and would bind God unto them: well, God overmastreth them, and tameth them, he casteth them into utter confusion, and afterward plucketh them out again. We see that God worketh not always after one rate. Nevertheless it behoveth us always to understand what the scripture telleth us: namely that God will stretch out his hand against the proud, too destroy them. And behold how he proceedeth therein. I say the hypocrites are so puffed up with pride and presumptuousness, as they think verily that their virtues deserve to be received, yea and to have reward and recompense. Well, they stand in their own conceit for a time, and God letteth them alone there. On the other side Satan eggeth and enticeth them, and maketh them to set much more by themselves. They gaze at their own gay feathers like Peacocks, saying, I have done this and that, and they bear themselves in hand that God aught to hold himself contented with it. But anon after when they have taken pleasure in themselves, and in all their virtues: if God call them to account, and prove to their faces, that in that which they esteemed as virtue was nothing but vice, yea and stark filthiness and abomination before him: then are their combs cut, and good right they should be so: insomuch that when they have beguiled not only the world, but also themselves, by trusting in things that have a gay show and countenance outwardly: the thing must always be manifested which is spoken in Saint Luke, namely that the thing which is excellent and highly esteemed among men, is abominable before God. Then let us beware that we presume not so far as to fight against God, and to go to law with him to justify ourselves. For else will our God confounded us, and so rush against us, as we shall be oppressed and overwhelmed of a thousand crimes, and we shall not be able to answer any one of them, and when we be accused of a thousand deadly sins, (that is to say of an infinite number) if we intent to clear ourselves but of some one only point, we shall be cast in our own turn. I say let us beware we come not to that point. Now to the end we may be touched the better, it is said, That God is wise of heart and mighty of strength. This point of doctrine hath been touched already heretofore. Nevertheless it is not for naught that it is spoken of here new again. For it is a lesson which we aught to mind day by day. I have told you already that men beguile themselves and wanze away in their own fond imaginations, because they think not upon God, but rest upon themselves. Behold here one inconvenience. But let us on further. If men thought upon God, should they not be touched lively, to acknowledge him according as he declareth himself unto them? should they not be moved to such a fear and reverence as they would glorify him as he is worthy: But they do it not at all, what is the reason? It is because they conceive not God to be such a one as he is. Well, we can skill to say God, God, that word runs roundly upon our tongues' end, and yet in the mean while, his infinite majesty is not perceived a whit. All that is in God to our respect, is as a dead thing. And in very deed it is well seen by men's blasphemies, perjuries and such other like things. If men had any feeling of God's majesty, should we hear so holy and sacred a thing so rend and torn in pieces? If men be so in a chafe, God must be feign to abye for it, as if he were their jack. Like as when a master is angry, (if he be a fumish and hasty man) he will give his servant a buffet with his fist, so will a testy man do to his wife, or else too his horse if he displease him. Even so play we with God. Now when we see men cast up their choler at God as if he were their underling, may it not be well said that we be totoo dull-headed: yea and they come to that point without being chafed. For we see these dogs make no bones at all in tearing the name of God. And although there be no cause to provoke them thereunto, yet cease they not to swear blasphemously at every word, which is a monstrous thing and against nature. Therefore it is a good token that we know not the majesty of God, though the word fly never so roundly out of our mouth. Also there are store of sorswearing. It is a horrible case now a days, that a man cannot wring out one word of truth, and let there be never so much solemnity used to bring on those that are called to witness, yet is it seen that they be all for sworn, insomuch that of the whole number of such as are deposed, a man shall hardly find one among half a score that will say the truth. And indeed it is a common byword among them, that the case goes wholly with them when there are no witnesses: which is as much to say, as there is not one that will speak the truth. And thus ye see how they spite God. Also I pray you what talk will men hold when communication is ministered about the holy scripture, about the whole religion, and about so holy things as we have at this day? It were meet that men should hold themselves in awe in such caces, according as it is said that the true mark of God's children is to tremble at his word. But we see that men will boldly reason of God: there is discoursing, and prating of him and of all the secrets of his majesty, even as it were in sport: and are not these substantial proofs that we know not what God is though his name be rife in every man's mouth▪ Then let us mark well that the thing which is added here, (namely that God is wise of heart and mighty of strength) is no more than needeth. And it is true that these words seem not to be so pithily spoken as they might have been: but if they be well weighed, there will be found a sufficient force to make us shrink in our horns. For when it is said that God is wise of heart: it is not meant of worldly wisdom, nor of such wisdom as our wit is able to comprehend. And when it is said that he is strong: it is not that he is strong as if he were a Giant or a Mountain: but we must glorify him in such wise as we must assure ourselves, that there is no might, no strength, no power like his in all the creatures that we see: but that all is nothing which we can see here beneath, and that we must seek all strength and power in God alone. Lo what this speech importeth. Verily this thing cannot be so well gone through with, at this present as it aught to be: but yet it was requisite that we should touch it, to the end we might see the manner of Job's proceeding, or rather of the holy Ghosts proceeding who speaketh by Job's mouth, to show us what manner of righteousness Gods is. Will we then understand well what we be? we must take this for a general conclusion, that when there shall no open crimes be found in us, so as we live not loocely, but walk honestly and unblamably too the worldward: all this is nothing. Why so▪ Of what sort soever the creatures be, God can condemn them and continued righteous himself. And if we attempt too reply against him, it is true that in our own opinion we may well found what to say for a time, and God will wink at it, and not withstand it at the first brunt. But in the end we must be fain to stoop to receive the sentence of damnation: and when men shall have clapped their hands at us, yea and quit us clear, we shall not fail to be condemned for all that, and to be confounded when we shall come before the great judge. For he sees more clearly and sharply than all the men in the world. And so let us assure ourselves, that there is none other mean to obtain favour before God and to have our sins covered, (no not even after we have frankly confessed that there is nothing but filth and infection in us) but by fleeing for refuge to our Lord jesus Christ. For there shall the full and perfect righteousness be found, by the virtue whereof we shall be acceptable too God, and find him merciful to us.  
But now let us cast ourselves down before the face of our good God, with acknowledgement of our sins, praying him to wipe them out in such wise, as we may come too him looking him in the face, yea howbeit not presuming of aught that is in ourselves, but upon his gracious favour which he hath showed us in our Lord jesus Christ, and whereof it hath been his will to make us partakers. And that moreover he will cleanse us from day to day, & so purge us of all the corruptions that are in our flesh, as we may be rightly sanctified to appear blameless before him at the latter day. And so let us all say, Almighty God, etc.   

The xxxiiij Sermon, which is the second upon the ninth Chapter.  
This Sermon containeth the rest of the exposition of the fourth, fifth and sixth verses, and then as followeth.  
7 It is he that commandeth the Sun that he shine not, and the Stars are shut up by him as with a Seal.  
8 It is only he that spreadeth out the heavens, and walketh aloft upon the Sea.  
9 He made [the stars] Arcturus, & Orion, and the Pleiades, and the chambers of the midday.  
10 He doth marvelous and incomprehensible works, and wonderful things without end.  
11 Behold, he goeth before me and I see him not: he passeth too and fro and I perceive him not▪  
12 If he catch and snatch, who is he that shall pluck it out of his hands? who is he that will say unto him, what dost thou?  
13 God will not withdraw his wrath, and mightiest helps shall stoop unto him.  
14 What can I do if I enter into talk, and make choice of words with him?  
15 Although I were righteous, yet could I not answer him, but I should humble myself to my judge.  
IF we had the wit to know God accordingly as he uttereth himself, there should need no long process to be used: for every of us should be able too discern the things that are set afore our eyes. But forasmuchas we be so untoward in that behalf, God had need too upbraid us with our unthankfulness by telling us of his works. And to this purpose maketh that which is said here: namely that when God listeth, the sky shall be covered with great and thick clouds, so as the Sun shall not be seen: and contrariwise that when it pleaseth him to sand light, the cope of the skies appeareth & that fair pavilion which is the heaven of his majesty showeth itself: he walketh aloft upon the Sea, that is to say, his power showeth itself thoroughly there also, & he setteth the stars of the sky in order, according as they be certain in number. This (I say) is rehearsed to us, to the end we should know our duty the better, and apply our minds to the considering of God's works, that we may honour him as he deserveth. And although that God having cast us in the teeth with this vice which is in us, might leave us there for such as we are: yet notwithstanding his intent is to instruct us to our welfare. And the two points that we have too mark in this strain for our own profit, are these. The first is, that we should understand how there is not any of us that thinketh upon God's wisdom and power in such sort as he aught to do. In deed we can confess enough with our mouth, but the same entereth not into our heart, which thing we show by our contemptuousness. For (as it was touched yesterday) if we were thoroughly persuaded that all the wisdom of man is but vanity, and that all the strength which we see in creatures is nothing: God should hold us in such awe as we should be (as ye would say) rained up hard to it with a short bridle, and none of us should once be so hardy, as to think, speak, or do any thing that were not according to God's good pleasure. Seeing then that we be so negligent, and that every of us beareth with himself, and that we give bridle to our wicked thoughts, and nourish them without any remorse of conscience, insomuch that they burst out even into outward deeds: thereby we show that we never knew God's majesty aright, or rather that we never tasted aught of it to any purpose, or else that the taste thereof was so unsavoury, that it died out of hand. Do we then hear what is said of God's wisdom & mightiness here? Be it known that this is spoken after that sort unto us, because we be so untoward in applying our minds to that which is most for our profit. And in good sooth, is it not a great shame for us that whereas we live here in this world as in a goodly large lists where God giveth us the sight of all his creatures: the same crosseth afore our eyes, and yet we forget him that is the founder of them, even him whose will is that heaven and earth and all that in them is, should be as mirrors of his glory, according as it is said that by the visible things we may see the things that are invisible? Now then, seeing he hath put us into this world, and we make none accounted of all this gear, must it not needs be said that we have a very naughty mind? Verily we be stark blind: and whensoever God is to be dealt withal, we conceive nothing of him except he give it us. He must be fain too enlighten us, or else there shall be nothing but darkness in our wits. Howsoever the case stand, we cannot excuse ourselves by ignorance, when there shall have been any wilfulness joined with it: but we shall be convicted that we have not regarded God, yea and that it hath grieved us, to think of him, as if it had been some matter of heaviness. Ye see then that (first of all) our Lord accuseth us in this strain. Howbeit, there is an instruction joined with it, wherein we perceive his inestimable goodness. He might condemn us, and leave us there, as I have said already. True it is that he condemneth us: howbeit, that is to make us feel our sin, that it may be corrected in us. And hereupon he doth the office of a good schoolmaster, to the end we should learn the thing that we knew not before. Therefore let us take good heed to that which shall be showed us here. I confess that the text speaketh not any thing which every of us knoweth not: the things will seem too be common and familiar to us, and therefore it will be said that it is but superfluous talk. Some (I say) will peradventure surmise so. But forsomuchas we refer not things to their right mark: must not God be sayne to play the schoolmaster, in repeating our lesson too us oftentimes? Aught not we to seek our own profit by that which God doth so lay afore us? It is no very dark matter, that God maketh the sun too shine when it pleaseth him, and that therewithal the whole cope of heaven should appear like a great pavilion, too the intent that we might know what odds there is betwixt the majesty of God, and the pomp of earthly Princes. When earthly Prince's endeavour to advance themselves, what do they with all their policies and councils? Much a do have they too set up one Pavilion of thirty foot high, yea and though it were two mile long, yet what were that in comparison? Ye see the sky is endless, God hath strained the same out, and the earth is but his footstool. Therefore when we see such things, although we knowledge them to be so, yet is it nothing worth if we go no further in that consideretion. Always we must come back to this point, namely, that when we see the heaven, we must the better bethink us of God's majesty which is incomprehensible, so as we may be moved to honour him, and to submit ourselves unto him as we aught too do. Now than we perceive it is no superfluous matter when it is said here, that the Lord commandeth the sun that it shall not shine out, and the sun shall be hidden in the clouds, in such wise, as it may seem that God draweth a Curtain afore it, and that afterward he unfoldeth the heaven as he listeth. As much is meant by that he sayeth, That he walketh upon the waters of the Sea. Surely we see him not walk upon it: but were it possible for the sea too continued in such state as it doth, if it were not restrained by a wonderful power? we know that it is the nature of water to shed abroad. And yet we see that the Sea which swelleth up in likeness of mountains, is beset with bounds (as we shall see in the eyghtandtwentith chapter) in so much as if that were not, the earth should needs be covered over out of hand. Whereas we have dry ground to devil upon, let us not think that that happeneth through any other cause, than for that it is Gods will to lodge us here. During which time he holdeth the sea within bars and bounds, not of stone or timber, but of his own only power. Although the sea have so great a violence, as it may seem that nothing is able to hold it back: yet notwithstanding God holdeth it back still even unto this day, by the only word that he spoke, which is, that there should be some dry ground for men to harbour in. Then aught we too bend all our wits, that way, but we do not. And therefore let us mark that it is not a superfluous or needless doctrine when it is said that God walketh so upon the Sea. afterward here is mention made of the stars. True it is that the number of them is infinite, according as it is said in another Psalm, that is to wit, that there is so great a number of stars, as would require a long discourse. But under these few names here, job meant to put us in mind of all the whole beautiful host of heaven. Besides the Planets, we see the stars that are in the firmament, and we see they serve all of them to mark out something, that we might the better consider the wonderful workmanship that is in the moving of the skies. We see well that the Sun keepeth one circuit every day, that after he is risen he goeth down again, and that he turneth about the earth as well beneath as above. Men see this. Also we see how the Sun hath another clean contrary course. How? whereof cometh winter, whereof cometh Summer, but of the suns approaching too us, or of his retiring away from us, and of his keeping of a higher or lower gate in respect of us? For according as he goeth further from us or draweth nearer to us: thereafter maketh he the diversity of seasons. We see this I say even the rudest and most ignorant of us all. True it is that they perceive not how the Sun walketh a clean contrary course to that which he maketh in keeping his daily course: but the experience thereof is known by the effect. For we have nother winter nor summer but by the Sun. But although we know this: yet do we not sufficiently conceive after what sort God ordaineth this walk of the Sun. On the other side, there are the stars that job nameth to us here, which inform us of other things. Like as we see the wheels of a chariot turn about because there is an Extree overthwart, whereupon are the two naves by means whereof the wheels go: Even so God hath set these two Stars to be as naves in the wheel of a Chariot, about the which the Sun is seen to turn. We see then that by the knowledge of these things, Gods inestimable wisdom may the better be perceived, or at leastwise men shall have some taste of it whereby they shall be provoked to magnify him, saying, Lord how excellent is this thy woorkmanshp? Verily, the thing that job toucheth here cannot be fully understood, except a man have been conversant in learning. For here he toucheth Astrology: he is not contented to speak of that which the rudest idiots do see, he passeth on further, and toucheth cunningly certain particulars, to the intent that we should▪ know the workmanship of the skies. Howbeit, although that all men be not Astronomers, yet is there not any man that can excuse himself that God giveth him not sufficient knowledge of those things, if we shut not our eyes when the Sun shineth. The shepherds of the country can well skill too speak of the Stars, yea and they give them names. Howbeit in naming them, it is certain that they darken the glory of God: and whereof cometh that? must not the evil be imputed too men? There are two Stars that are named here: And the Poets have feigned many fables and fond things of them. Whereof cometh such unreasonableness? Of the vaynesse and naughtiness of men. They have said that such a Star was the crownet or Garland of a woman, or else the woman herself. Lo here a cow, [lo there an ox,] Lo hear this, and lo there that: to be short, Lo a sort of dotages. Nevertheless we have to mark that these dotages are sprung out of Satan's suttlest wiliness. For his desire was (so far as was possible for him) to deface this fair lookingglasse wherein God's will was to be seen and known. It is said by Moses, that God garnished the heaven with all the hosts thereof. Moses termeth the Stars (as well the Planets as the residue) the Host of heaven. And why so? for they be the furniture of the heaven: the skies should be without beauty or fashion, if it were not garnished with stars: and this was performed in the creation of the world, as Moses declareth it. But see how the devil beguileth men to make them forget the record that God hath given them by his works, and to make them believe that the Stars are come from this place and from that. Yea and men have intermingled them with villainies and filthiness: there was nothing else with them but the whoredoms of their Idols when they spoke of the Stars of heaven. And like as the Pope canonizeth saints whom he listeth: So the Idolaters canonised the Lemons of their Idols, and would fain have had heaven infected with their filthiness as well as the earth. Ye see then how Satan hath sent his illusions into the world to abolish the knowledge of God (if it were possible for him) and too darken it in such wise, as men might wander after their own follies, and have no feeling at all of the pure truth, as were requisite. What is too be done then? Let us mark well that Job's intent here is to teach us too be Astronomers, so far as our capacity will bear, that we may refer all to the glorifying of God, so goodly order in the heaven as we see. As touching the first point, I said that God intendeth to make us Astronomers, yea so far forth as each man's capacity will bear it. For to decipher particularly how many Stars there are, and therewithal to tell of the other Skylights which men call planets, to wit, what distance there is in highness and lowness, how long and large they be, and what respects they have one to another: in good sooth we cannot all comprehend that gear, were it not that we see by experience that the Sun is higher than the moon. And how is that? It is because that when the moon cometh full between our sight and the Sun, behold there is made an Eclipse: whereby (I say) we perceive that the Moon is the lower. Then may we well perceive such things. But yet notwithstanding in the mean while we know not the space nor the reason how it cometh too pass that the Moon passeth so between the Sun and us. Therefore every man cannot know this. Howbeit we have some kind of conceyving of it, which aught to be enough too humble us, that we may consider the works of God. And in the mean while, our Lord would that the grosser sort, (I mean those that have not the mean to follow learning) should have sufficient occasion and be wise enough to glorify him, in that it is said by Moses, that there are two great lights, the one to rule the day and the other to rule the night. Not that the Moon is bigger than the other Stars or Planets, for it is certain that there are Stars in the sky which are bigger than the Moon. And why cannot we see them so great? Because of their far distance from us. For they are exceeding high in respect of us, insomuch that they seem not so great as they be, by reason of the great distance that is between the skies and us. And God speaketh unto us of these things, according to our perceiving of them, and not according as they be. Why so? It is as if he should say. True it is that all men attain not to so sharp understanding as too know how big the planets are, what is the proportion of the Stars, and how they be divided: every man (I say) knows not this: but open you your eyes and look up, and ye shall see the Sun which is a lantern of light, yea and the great light that lighteneth the whole world, and ye shall see the shining of the Moon. Then if men had no more but this: it is enough to make them glorify the infinite wisdom of God. According also as it is said, that God hath cut off all excuse, to the intent they should not range at all adventure. Because they be no great clerks, he sayeth no more but open your eyes without having any further skill, and ye shall be constrained too honour me and to wonder at my wisdom and power, and at the goodness also that I use towards you, in employing such creatures to your service. And all the matter lies in our referring of these things to their right end: wherein we see the fondness of man's wit. The Philosophers displayed the great Treasures of God's wisdom as in respect of Astrology, for it is a thing that surmounteth all opinion of man, to see how they could spy out that thing that was so hidden. True it is that such as shall read Astrology, may well comprehend and know any thing that is spoken thereof in books. But the woonderousnesse is of them that did first writ them. I speak of the right Astrology, and not of the bastard astrology which the soothsayers and sorcerers use in telling men their good fortunes and such like things. I speak of the learning of that science whereby men know the order of the skies and this goodly furniture which men see. And certess a man shall see wonderful things, so as he shall be abashed to hear the Astronomers speak. True it is that they imagine things that are not in the skies: but they imagine them not without reason: for they do it to show by certain degrees and measures, the things that might be to high and to deep to comprehend. Well, and have the Philosophers disputed much of this matter? Hath God given them a greater grace than can be believed, to note and mark out God's secrets that are on high? yet have they miss of the principal point. For they have not known God, ye see how they be wanzed away in their own thoughts. But evil have they profited to whom God hath been so gracious as too lift them above the skies, in such wise as they have measured them as a man might measure a plat of land, or a house, to say, it is so many paces, or so many foot. Then like as a man might measure some place here below, so have the Philosophers measured all the spaces that are between the Planets, and also the Stars themselves. To be short it is a thing that hath always been attained unto. And yet in the mean while, how have they known God, who showeth himself openly in all his creatures? So little hath their knowledge led them to the glorifying of him, that have rather darkened his majesty by it. We see then that it standeth us in hand too take another way: and whereas here is speaking of the Sun, and of the Planets, and of the Stars: it is not to the end that we should only know these natural reasons to rest there: but to the end we should be guided unto God to honour him and to do him homage when we behold the glory that he showeth and uttereth unto us in his visible creatures. Thus ye see what we have too mark in this strain. But what? We see that now adays men's wits wander and become fond as at all times heretofore. And that is not only in the thing that is showed us here. For although we speak not of the Stars: yet we need to go far to perceive what God is. Let us abide still in ourselves as Saint Paul sayeth in the seventeenth of the Acts: let us but look every man into himself: and [we shall found that] we have not any moving, nor any power in us, but only by Gods dwelling in us. And yet for all that, we comprehend him not. If we say, O I have no eyes, we need but too grope (sayeth saint Paul, for he useth the same word) as a blind man that goeth groping in the dark: though we can but grope with our eyes shut, yet will God (spite of our teeth) make us feel what his power, his wisdom, his goodness and his righteousness are. But what? we continued blockish and beastly and utterly witless. True it is that we be sharpwitted enough in vain and trifling things: but in the case of our salvation, there we fail: there we be worse than the brute beasts that have not one drop of good wit. So much the more therefore behoveth it us to mark well these sentences, wherein our Lord showeth us, that if we look up to heavenward, we aught to bethink us thus, behold it is God that hath given us eyes to perceive this goodly order. And if we look downward, [we aught to think] what is it that showeth itself every where? let us assure ourselves, that it is God, which showeth himself openly, to the intent that we should think upon him. Thus ye see how we may profit ourselves by this text. To be short, let us be well advised to occupy ourselves in this study, until we have comprehended the power and wisdom of God, that we may be put in mind to honour him. I say to honour him as he is worthy. For men acquit themselves lightly, and when they have done some ceremony unto God, they think he aught to hold himself contented with it. But the honour that he requireth and which is due unto him, is that we should quake under him, as often as we hear him spoken of: and that we should acknowledge him to be our judge and be abashed, assuring ourselves that he is able too sink us with one only look, and that he is able too make the mountains too melt away as wax doth against the Sun. Then what shall become of us that are so frail First let us be abashed at the majesty of God, and afterward let us also take hold of her righteousness as it behoveth, saying that nothing hath any being but of him, for he is the fountain of all benefits: when we feel after this sort what God is, fearing him earnestly and trembling at his majesty. It is the profit that we must make of it. Howbeit forasmuchas we be yet very far from that point: let every one of us learn to record this lesson. And thus ye see what we have to bear in mind concerning this text. Furthermore, it is not requisite too go seek the stories, whither any mountains have been sunken into the deep or no. But when▪ it is said here, that God removeth the mountains and they feel it not at all: it serveth too show that like as he hath once settled the earth and builded it as it were upon very deep foundations: If it please him he can change all in such wise, as the mountains shall be turned into valleys. job then reciteth not a thing already come to pass, in some certain time or place: but showeth how it is a thing that God can do, according as it is said in another text, when it pleaseth him, the mountains melt away before him as wax doth at the heat of the Sun. And so this serveth to do us to understand that he can do it so often as he listeth. Ye see then what we have to mark chiefly. This done, we must compare them with our own frailness. For what are we in comparison of a mountain? how great firmness is in it? All the artillery in the world can do nothing to it: and as for us, there needeth but one little finger to overthrow us. Now if Gods look be so terrible and dreadful, that heaven and earth shake at it, (as the scripture sayeth:) shall a mortal man be able to stand before him? When we shall have known our own frailty, and thoroughly digested Gods mighty power, we shall have done very much. Howbeit forasmuchas we think very seldom of it, let us hardly learn all our life long, and let us study this lesson, and let us always be scholars. Now after that job hath spoken so, he addeth that God passeth before him, and be seeth him not: and that he goeth too and fro, and he perceiveth him not: wherein he doth us too wit, that although God utter himself unto us, yet shall he be invisible. How is it that God uttereth or showeth himself unto us? By his works, and not in his substance: for in his substance we shall never see him. Nevertheless we know him after such a a sort, as we be constrained too see that his hand hath passed that way. Thus ye see the record which he yieldeth us of his presence. God then passeth before us, that is to say, he maketh us to perceive his power which spreadeth itself in such wise through all the whole world, as it is hard at hand with us: and yet notwithstanding he is invisible, that is too say, although the said uttering and showing of himself be according to nature: yet have not we the full knowledge thereof, nother aree we able too comprehend it by reason of the small capacity of our wit: but we stand astonied at it. As for example: If I see the ground bring forth fruit: behold, I am put in mind of the goodness and power of our God. In the spring-time when we see the earth open her bowels and utter her riches: behold, God showeth himself and passeth by us. Again, when one while the sun shineth and another while it raineth: Then doth God pass by, on either side of us: he maketh his walk to and fro according too the variety that he showeth, and it is as much as if he went from one place to another, to the intent that men should view him the better. For were he settled in some one place too abide there, as it were in a chair without removing: we should not perceive him so well. But now he walketh up and down, verily to the intent to gathet us the better to himself. Well then, is God showed unto us so? that is to wit, if we conceive the said power or virtue that showeth itself in trees, in corn, in Herbs, in wines, and in all things? no: we may well have some understanding, and we may well perceive some thing: howbeit that is but in part: So than God shall nevertheless pass to and fro, and yet we shall not see him. Now if in these things which are so base and which seem to be of no great value, God walk before us and we perceive him not as he is, but only very little: what shall we do when we come to his higher works that are more secret, and when God intendeth to work after an extraordinary manner? like as sometimes he executeth his justice, yea even in such wise as we are astonished at it, and cannot perceive how it cometh to pass. Now if we be astonished at the things that God showeth daily, and which may be comprehended by the order of nature: must we not needs fail and be utterly at our wits end, when we shall come to those works of his that are far greater? It is certain that we needs must. Therefore let us mark well how it is said here, that when God passeth by us, we shall not perceive him. Hereby we be warned, not to stand in contention with God, too say, how shall this be done? or how shall that come to pass? For his power is infinite: Yea and although it show itself even in the smallest things, yet can it not be comprehended by reason: although it be there, yet do not we perceive it but in part. I have told you already that this must not be expounded of the substance of God, but only of his work, whereby he uttereth himself unto us: and yet when he showeth himself there, and is come near us so familiarly, if we see him not then: how shall we do in comparison when we purpose to come unto himself and to enter talk with him too surmount him▪ Shall we be mighty enough to do it? So then we see what the overweening of men is, when they mind to match themselves so with God, as they ween themselves able to sty above the clouds. Alas: we see what folly, or rather what madness is in them. Then let us mark well to what purpose this sentence is placed here as I have laid it forth. After this, job treateth of God's power and strength, saying that God catcheth, and who is he that will pluck it out of his fist? who is he that dare say unto him, why dost thou so? Verily it seemeth that job granteth here an absolute power too God, and such a one as hath nother right nor reason in it. But let us mark that he pursueth still the same point that was declared yesterday: that is too wit, that God's justice consisteth not only in punishing of transgressors, when their crimes be notorious. Wherein then? Even in that when God worketh so strangely, as he seemeth unto us too have no reason in his doings, but too do us wrong, so as even the very unbelievers take occasion too grudge against him: even therein specially we must acknowledge his righteousness. But in this strain it is said, that God will snatch. And doth he snatch? Not: but hereby it is meant that if God use any terrible power that maketh us afraid, as if he were a Lion (as oftentimes he likeneth himself to the wild beasts) in such wise as he overwhelmeth all, and turneth the earth upside down (as they say:) when God thundereth after such a sort, so as we be amazed at it: yet may no man say unto him, wherefore dost thou so? and much less may he pluck the play out of his fist. That is to say, it is not for men to plead with God, for they shall but loose time. True it is that men think they have a good cause to make complaints: yea and they are so senseless in that behalf, that when they have spewed up their blasphemies, they think they have gotten the victory of God. But in the end they must be condemned whensoever God listeth to reply against them, and too make them feel his power and might: not a tyrannous power, as they have imagined, but yet an infinite power which showeth not itself to our understanding, to say whither god be righteous or not, according to that which we perceive of him. Not, not: But God is righteous even then when we would condemn him: accordingly as it is the one and siftith Psalm, Thou shalt be found righteous, even when thou hast condemned men. Then may men well strive against God: but yet in the end all mouths shall be stopped, and God shall be found righteous. And why doth the Prophet David use that manner of speech there, but because men are so presumptuous as to make God to stoop to their lure, and make no bones in condemning of him, to justify themselves? You see then after what manner this sentence of Job's must be expounded. And now we see in effect how he hath confirmed the matter that we dealt with yesterday: that is too wit, concerning the power and strength of God. Are we desirous to know the power and strength of God? Then let us settle our wits to the consideration of the order of nature as we see it in heaven and earth, that the same may serve to bring us unto God, yea and that we may so conceive of him, as we may humble ourselves before him to yield him all honour. Is not this enough for us yet? Then let us go on further. Surely it is overgreat brutishness in us, that heaven and earth and all the whole order of nature sufficeth us not to show us what God is. For ye see the book is written in letters big enough, and there withal there is so great store of divers instructions, that when we shall have profited in a thousand, there shall be a hundred thousand others whereat we aught to learn somewhat more: But if we be so dull, as that nother heaven nor earth can profit us: let us come to ourselves. Let us bethink us, well then, doth God come so familiarly unto us, as well in his works, as in all things that we see in ourselves? Though we cannot know him as he is, yet at leastwise let us perceive him when he worketh so familiarly in us. But it is certain that we fail in that behalf: and therefore we must conclude that we have no wit to know God. Now then when we shall have inquired of God's presence and power, let us learn to humble ourselves according as job addeth here for a conclusion. Behold (sayeth he) whensoever I shall come to answer before him, I will never attempt to justify myself, but I will submit myself to my judge to entreat him. Now we see whereunto all leaneth that job hath spoken, although his talk be disordered. Verily we may gather a good lesson of it, though we have no more but the generality that hath been declared heretofore. But now when job showeth us the mark that he shooteth at: it is certain that that will profit us double. So then let us mark well this word, how that after that job hath spoken of God's power and wisdom, and given some mirrors and precedents of it: he sayeth, what is to be done then my friends? You see God is our judge. When every of us hath looked into himself, put the case that we be no evil doers that have led altogether a wicked life: put the case we have been no whoremongers, no murderers, nor thieves: put the case that God be not able to charge us that we have lived naughtily and wanton: yet notwithstanding who is he that dares be so bold as to open his mouth to say, I am righteous and I deserve well that thou shouldest receive me to mercy? where is he that dares presume to be so bold▪ what is to be done then? We must come before our judge too entreat him by fair means. And this word Intrcate importeth that we must plead guilty: that is to say, that we must know how there is nothing but matter of death and damnation in us: that there is nothing but sin & wickedness in us: & that we have none other refuge but only to his mere mercy. Thus ye see what the word Entreat importeth. And so as often as there is any speaking of presenting ourselves before God's majesty, let us mark well that he cannot be glorified at our hands as he aught to be, except we be brought utterly under foot, so as all mouths be stopped and the whole world confess themselves indebted unto God, as S. Paul speaketh in the third to the Romans. Therefore when we come to make entreatance before our judge, let it not be with a mind to justify ourselves, for we shall get no good by so doing. Also let us not imagine that the honour which God requireth of us, consisteth in ceremonies nor in braveries, nor in any other like things: let us not stand upon apish toys, as the Papists do, & upon I wot not what other gewgaws that men have brought in of themselves. I say let us not think that God will be served & honoured at our hands with such gear. But let us bend our wits to dedicated ourselves wholly unto him, framing ourselves after the rule that he hath given us in his word, assuring ourselves that if we do so, he will daily increase his gracious gifts more and more in us, until he have brought us to salvation, notwithstanding that we be unworthy of it.  
And now let us fall flat before the face of our good God with aknowledgement of the innumerable faults which we commit daily against him: beseeching him to make us know them better than we have done, that we may be touched with true repentance, & desire him to guide us in all our ways, leading us by his holy spirit, and receiving us as his children whom he hath adopted in the person of his only Son: & that he will make the precious blood available which he hath shed for our redemption: to the end that being confounded in our own sins, & in the offences that we have committed against him, we may flee to his mercy for refuge: & that in the mean while it may please him to sustain us in our infirmities, & not suffer us to be given over to worldly vanities, but that we may covet the heavenvly things, & apply all our wits thereunto. That it may. etc.   

The xxxv Sermon, which is the third upon the ninth Chapter.  
This Sermon containeth still the exposition of the xiij xiiij and xu verses, and then the text that is set down here.  
16 If I call upon him and he answer me yet would I not think that he hath heard me.  
17 He hath smitten me down with a whirl wound, and he hath wounded me without cause.  
18 He giveth me no leisure to take breath, but he filleth me with bitterness.  
19 If man go to strength, behold he is strong: and if a man deal [with him] by justice, who is he that may cope with him?  
20 If I justify myself, mine own mouth condemneth me: If I allege mine uprightness, he shall esteem me froward.  
21 If I say I am sound, yet know I not my soul, and my life misliketh me.  
22 Behold one point wherein I am resolved: that is to wit, that God destroyeth the righteous and the unrighteous alike.  
YEsterday: we treated of this point, namely that although we know not our sins sufficiently: yet notwithstanding it behoveth us to come unto God with entreatance. That is to say, every of us must acknowledge himself a wretched sinner and assure ourselves that all of us have need of the mercy of him that can condemn us with good right, according as Paul sayeth, that all of us are run in arrearages with him And why so? because (sayeth he) we be destitute of God's glory. As to menward we may well glorify ourselves, and it may seem unto us that we have good cause so to do: But come we once too the great iudgementseate, there we must all of us stand confounded. And here ye see why it is said, that if God withdraw not his wrath, all strong helps shall be beaten down by him: and when we shall have gathered together all that may aid us, God shall overturn it every whit, except he be pacified: that is to say, except that he of his goodness receive us to mercy. For there is no hope at all that we should prevail against him. Therefore it behoveth us to fall to some agreement. And how may God be set at one with men? Is it by making payment of themselves? or is it by showing themselves to be righteous when he maketh inquisition? Not, but by making entreatance according to that which I have said already. Then let us mark how it is in vain too seek means here and there too withstand God's wrath, or to stop it that we should not be consumed by it. It behoveth us to keep the way that is showed us here: that is to wit, the wrath of God must be pacified. Thus much concerning that point. Now job addeth that it were but lost time to make choice of words with God. Whereby he doth us to wit, that men may like well to use retorik, according as there are many that besotte themselves with their own words, and like well of them, and are of opinion that like as they blear the eyes of them that are not very cleersyghted: so God shall be beguiled with them also. But job sayeth here, that when we shall have chosen our words, and told a goodly painted tale that might amaze our hearers, God will not pass a whit for it. Then must all babbling and all rhetoric cease when we come before the heavenly throne. For tongues are not heard there: men's thoughts must come to light there: these books must be opened there. God will make none other inquisition than the bringing forth of our own consciences, which may as now hide and excuse themselves in many startingholes: but as then they must 〈…〉 y themselves open, so as all must be known and apparent. So then let no man beguile himself with that which he can allege afore men. For all that gear must be overthrown, when God summoneth us before him. And hereby job meaneth in effect, that we must not measure God's righteousness by the righteousness of men. And why? If we plead after the manner of men, than no doubt but that our case will go on ourside: yea as we suppose. But when the whole world shall have quit us and justified us, yea and clapped their hands at us, and that we on ourside shall have lived in such sort as no fault may be found in us: yet shall we stop short when we come unto God: the chance shall be quite changed. Let us learn then, that all the advantage that we can have now to the worldward, shall be nothing but vanity. And so, will we stand before God? we must first mark well what he is: we must call too mind his mighty power, whereof mention hath been made heretofore: and then shall we be bereft of all glory according to Saint Paul's saying: In stead of imagining ourselves to have any power to clear ourselves, we shall find that there is not so much as one silly drop of goodness in us that deserveth too be made account of. When men are so condemned, they will flee for refuge to the mercy of God. And that is the very point that the holy Ghost intendeth to bring us unto. Now it followeth, when I shall have called upon him, and he have answered me, yet shall not I think that he hath heard my voice, nor that he hath hearkened to it. Behold here a strange saying. For although God hear us not to outward appearance: yet doth he make us to feel his goodness in such sort as we be not utterly destitute of his help. But job sayeth, that when he shall have obtained his requests, so as God hath had pity of him and answered him: yet will he look to be condemned at his hand, that his prayers have profited nothing at all. How shall we take this? There is no doubt but that job expresseth what the temptations of men are, so long as God showeth himself against them, according as we have seen how he followeth the like phrase of speech heretofore. True it is that job rested not there: but yet was he touched with such a passion: and there is no man but he findeth himself in the same plight when God cometh to call him, and make him to feel his justice after such a sort, as he is utterly dismayed. We come not so low at the first brunt, it is true: but if God come to fight against us in such wise as we see him like an enemy or adversarypartie against us, it is certain that we shall be frighted with such a fear, as nothing may assuage the anguish wherewith we shall be overtaken and incombered: and although God have answered us, yet we believe not so: but rather we think that ●e persecuteth us, and that in whatsoever hope he have put us, yet notwithstanding he will not cease to increase still his stripes. You see then in what discomfort they be which have once taken a conceit that God is against them. And for as much as this present passion is dreadful: we have good cause to sense ourselves aforehand that we may withstand it. And how will that be: First and formest let us understand, what it is too be in like case as job was. There are very few that think of that. For according to our own sensuality, it seemeth too us that there is none other misery nor adversity, than that which we feel in our bodies and in this present life. And so we come not too these spiritual battles whereby God trieth us by holding our consciences so locked up, as we wot not what to say but that he is risen up against us, that he thundereth down upon us, and that he hath set us full afore him as a white too shoot at. Although God examine us not so near the quick at the first, yet must every of us have an eye thereunto, and think with ourselves: Alas if God send us but only some sickness, or if he smite us after some other manner as in respect of our body, it is a small thing in comparison of the torments that he maketh folks feel when he setteth nothing afore them but his wrath and vengeance, and when he maketh as though he would damn them and drown them utterly. Seeing the case standeth so, let us pray our God that when it shall please him too bring us too that point: he will then give us power and strength to stand out. And how? Even by calling his promises to remembrance. True it is that God's wrath is a consuming fire: And truly so soon as he giveth us any incling of it, we must needs be utterly dismayed. And undoubtedly it is not for men to seek strength in themselves to withstand such encounters, but they must be feign to borrow it at God's hand. According then as God dismayeth us when he showeth us any sign of his vengeance: so on the contrary part, he raiseth us out of our graves, yea even from the bottom of hell, and finally lifteth us up above the clouds of the air, when he maketh us taste of his goodness even by means of his promises. Lo how we borrow strength of God too fight against our temptations. But yet nevertheless, job showeth us here, that the faithfullest, the pacientest, and those too whom god giveth more of his spirit than he doth to other men, shall not for all that be exempted from this present temptation: that is to wit, that they shall not know where to become in the mids of their distresses, when God presseth upon them If he hear them, they will think they be still shaken off, and that God is not minded to pity them. If these temptations should last still, it is certain that we should not miss but blaspheme God. When faith were once quenched, we should needs go astray: & we should be harried away with a hellish rage. Howbeit when God woundeth the faithful after that sort, he by and by abateth the smart of the stripes, & healeth them. And (which more is) we should be overthrown and fling down to hell with the turning of a hand, if God gave us not some taste of his goodness in such distresses. Had job held himself fast to this conclusion, that God intended not to hear him: he had been undone, and there had been no more remedy with him. Let us mark then, that he was not possessed nor oppressed with such a despair as he uttereth here, but that God made him to feel his goodness in some sort. We see this yet much better in the person of our Lord jesus Christ. He saith, Why hast thou forsaken me? And in deed he is there in extremity, as the party that beareth the burden of all the sins of the world. Therefore it was requisite that for a while jesus Christ should feel himself as it were forsaken of God his father. But yet nevertheless he had a comfort to the contrary as he showed by saying, My God, my God. So long as we can call upon God, assuring ourselves that he is our saviour, & that we may press unto him: so long doth faith bear sway, and thereby we be persuaded that God hath not forsaken us. But yet in the mean while, we cease not to have this overheady passion, wherein our flesh findeth itself as it were in a gulse, so as it hath no light in respect of natural understanding, nor in respect of aught that we can see: insomuch that when we have debated the matter thoroughly, we can conclude none otherwise but that God is against us, that God is our enemy, or at the lest that God hath set us in that plight as a pray given up unto Satan, so as there is no more hope nor mean of recovery. Ye see then too what plunge God putteth us, howbeit but only in respect of our fleshly understanding, according too our own reason, & for aught that we can see by nature. But God giveth us as it were a spark of brightness, and he giveth us some feeling of faith, howbeit that we neither know it nor can discern it. And here ye see why S. Paul sayeth, that the sighs and groanings which God stirreth up in us too make us pray unto him, are unutterable: that is to say, they cannot be expressed. Behold a faithful man that prayeth unto God, he sigheth and groaneth, and after what manner? Behold (sayeth S. Paul) when the faithful person maketh supplication unto God, he knoweth not what he doth: it is a thing that outreacheth his mind & all his thoughts, not that we become like brute beasts in praying unto God: not that we be void of understanding: S. Paul meaneth not so: but his intent is to say, that God worketh after a strange fashion when we be so overcombered with our own passions, as we wot not what too say, nor see not any likelihood that he will be favourable and merciful to us. Now then when we be in such a peck of troubles, although our insight be so dim as we cannot perceive that, God will supply our infirmities: yet nevertheless let us tarry his leisure till he work in us, yea even by some mean that is unknown to us and too high for us to attain unto. Lo how job pretendeth that he believed not that God had regarded him, nor heard him, although he answered him. To be short, he doth us to understand, that this present temptation was so unruly and excessive, as he forewent the whole taste of God's goodness, yea and that his faith was as good as quenched as in respect of his own natural reason. Not that it was utterly perished: but because it was as a little fire under the Ashes, it was as good as choked. If job were overwhelmed with his temptation: alas what shall become of us? If he whom the holy Ghost hath set before us for a mirror of patience was brought so low, as to be fallen into so deep a pit of dreadfulness: I pray you, if God touch us to the quick, must not we needs be more swallowed up to that whirlpool? So much the more need than have we to pray God, to strengthen us. And though we light now and then into such temptations: let us not be out of heart, it is no token that God hath cast us away, nor that we be destitute of his holy spirit. And why so? For he useth a wonderful fashion of governing & rescuing those that are his, notwithstanding that in respect of their own nature they have conceits and imaginations which dismay them and plunge them over head & ears yea even down into hell, so as there remaineth nothing for them to say, but that the Devil holdeth them as his slaves. But what? They have their eyes so troubled for a time, as they are not able to look at him, but they are as it were dazzled at it: neverthelater he leaveth them some feeling of his Majesty to hold them always back, that they should not utterly despair. Thus ye see how the effect that we have to mark, is that in the mids of these great temptations, where the Devil shall have won so much at our hands as that it shall seem unto us that we must be utterly overwhelmed, and that there is no shift to get out of it: we must continued in calling upon our God, yea even till such time as he have given us the light again which was as it were overcovered in us for a time. Not that it was quite quenched, as I have said: for what should have become of us if God should have left us up for altogether▪ but God suffereth the said brightness of faith and of his holy spirit which he hath put into us, to be as it were stifled, after the same manner that I have already declared by comparison of a little fire overcovered with ashes, in which case the fire may nevertheless be kindled again in time. Even so is faith smouldred after such a sort, as it showeth not one spark, until God kindle us again, & chase away the darkness where with we were possessed and overwhelmed. And after that job hath uttered this sentence, he addeth: Behold be hath smitten me down with a whirlwind, and wounded me without cause. When job sayeth that God had stricken him down with a whirlwind, it is to signify that it is no wonder though he imagine that God is so sore against him that he cannot by his natural reason hope for any favour at his hand. Do ye think it strange (saith he) that I should say, I cannot suppose that God doth hear me, when he shall have answered me? for I have an eye to this present affliction, wherewith I am so wholly possessed, as nothing may assuage my grief. This is it that I have touched already, namely that the wounds which God maketh, when he showeth himself as our enemy, & when he citeth us to judgement, & we see nothing but an angry countenance: are very sensible. Therefore when we come to that point, it is certain that we be so overwhelmed with sorrow, as nothing may comfort us nor give us patientness. Now we see what Job's meaning is: that is to wit, that for that present time, God's wrath & the feeling that he had thereof bereft him of all mean of comforting himself, and of all hearkening to the declaration that could be made to him to comfort him withal. But we must always bear in mind what hath been declared heretofore, that is to wit, that God never showeth himself so angry towards his own, but that he maketh them to feel his goodness in some wise or other, howbeit not so as they always perceive it. And it is a thing not easy to comprehend, that this should be so. Nevertheless it behoveth us to wait for it, if we will be God's children: but yet we shall have much ado to perceive it but by practice. Some poor man being assaulted with these temptations [shall perchanc I say,] how is it? doth God regard me? Not: for behold pine away, & I call upon him, and yet I found no comfort, and therefore it is a sign that he hath shaken me off. Afterwards his sins come to his remembrance, & the Devil stirreth up store of such stuff as are horrible. Thus ye see a poor creature that is utterly overwhelmed. When this is past, then cometh God to make all whole again, the conscience that was so tormented afore, becometh quiet: look where was nothing but darkness before, there doth he now shine, there showeth he a sweet & amiable countenance after the manner of fair weather. That is to wit, though the party were in such temptations for a time, did God suffer his faith to perish and to be utterly disfeated? Not, it is impossible, for faith is an uncorruptible seed in our souls. Howbeit (as I have said already) as in respect of man's whole natural wit and reason, we must needs be as blind, until God show us his favour. And it behoveth us to mark well these words when job saith, that God smiteth him with a whirlwind: for his intent is too utter an extraordinary manner of dealing. It is not as though God laid upon me with a cudgel, or as though he had given me a stripe with a sword: But he hath affrighted me (sayeth he) as if he had cast down some thunderbolt or some whirlwind upon me. The blows that we receive here below, are not always so deadly: but if thunder light upon us from heaven, we be but dead men. job therefore meaneth, that the wounds which he hath received are as if he were sunken into the bottomless deeps. And why? For (sayeth he) lightning and whirlwind are fallen upon me from heaven. And this is worth the noting. For it is one of Satan's policies to drive us to despair, by bearing us in hand that God handleth us with unaccustomed rigour: for Satan will tell us in our ear, what meenest thou? It is true that God chastizeth sinners, and afterward pitieth them: God visiteth his own whom he loveth: but that is after a fatherly manner, and he always moderateth his rigour. But as for thee, doth he handle thee so? He thundereth against thee, and how canst thou persuade thyself then, that he will show thee mercy? It is impossible. Now then when the Devil bears us in hand that God useth an accustomed rigour against us: he maketh us to conclude, that we shall thenceforth have no more recourse unto him, nor must not trust any more that ever he will receive us to favour. So much the more than behoveth it us to mark this text wherein job saith that he was smitten with a whirlwind. Now if he have passed that way, and yet for all that we see that God did secure him nevertheless: Let us wait for the like in ourselves. And furthermore let us mark well how job speaketh here according to his affliction: he was not senseless. God than not only thundered upon him, but also gave him the knowledge to feel that God thundered. It had been enough to have overwhelmed him: but in the mean season he had a secret remedy, as I have said. Therefore let us hope for the like. As concerning that he addeth, that God hath given him many wounds without cause: it seemeth very rude gear. For that God should torment men after a sort without cause, it is not only simple unjustice, but such a cruelty as he were not to be taken any more for judge of the world, but rather for a tyrant. It seemeth that job blasphemeth God here in saying that he was smitten and wounded without cause. But if we remember what hath been said: we shall know his meaning and what he speaketh. For the holy Ghost hath guided and governed him in his tongue, to the intent that we should have an instruction that might be much to our profit. job than first sayeth here (according to his natural understanding) that God smiteth him without cause. And afterward moreover let us mark that these words without cause have respect to the apparent & open knowledge of men. I have told you heretofore, that God's justice is known two ways. For sometimes God punisheth the sins that are notorious to the worldward. You see that God chastizeth such a one. And why? for men have known him a shameful whoremaster, full of filthiness & dishonesty: men have known him to be a blasphemer and swearer: men have known him for a drunkard & ryotter: men have known him to be given to raking, to extortion, and to all unfaithfulness. Well, when God executeth his justice upon such a one: there is no man but he seeth it, behold, God is a judge when he suffereth not crimes to scape unpunished. Also God's justice is known in his secret judgements, when we see God smite and torment such folk as had no notable faults in them, but rather they had some virtues in them. You shall see sometimes that a whole City or a whole Country is put to havoc: ye see all is put to the fire and sword, yea even the little babes in whom was nothing too be seen but innocency. Well ye see things that too our seeming are strange. In this case we must glorify God, yea even though the reason thereof be not open unto us. God will not show us at the first day, why he suffereth and ordaineth such things. May we dispute with him, and ask why he doth it, or demand the reason of it? Ye see then what job meant by these words without cause: his meaning was not that God as in respect of himself did punish men without cause. For (as I have said afore) that were an unjust Tyranny. But he taketh these words (without cause) in respect of that which we perceive. And herein it is included that we must reverence God's justice. Although it be hidden, and overcast with dark and thick clouds: yet must we believe that there is nothing but right and indifferency in it. And although that to the seeming of our natural reason we find no justice in God, but rather that his justice is as it were transformed into unrighteousness: yet must we glorify him nevertheless. Thus ye see what job meant by saying that he was wounded without cause: that is to wit, as if a man should have demanded of him, knowest thou any evident cause in thyself why God punisheth thee? I see none. For job was handled after a very strange fashion. We have seen how he was as it were a mirror of a castaway, and how it might seem that God was minded too utter all his anger and wrath against him. job therefore saw not too what end God did this: there was no reason in it, as too his knowledge. That is true: for he speaketh not in hypocrisy. And in deed God did it not in that respect, he punished not job as who should say he was a wicked man, and therefore aught to be punished more than other men. Wherefore did he it then? It is because the Devil accuseth him, that he had neither uprightness nor soundness in him, and God meant that he should come to the trial, and that men should know what▪ a one he is. God's intent than was not to punish Job's sins in like measure as he had offended. For in the mean while he spared many▪ wicked men and dealt not so roughly with them. And so we see now that job blasphemeth not at all when he saith, that god woundeth him without cause, for as much as the word is meant simply as he speaketh it: that is to wit, that he knew not any special cause why God punisheth him so, according as of truth he knew none. But out of all doubt, if God should use all the rigour that were possible, against a man that were like the Angels of Heaven, and walked in all soundness and perfection: [I say] if God should utter all his rigour against him: yet should he be just and righteous still. Yea verily: and yet were that without cause. True it is that if we take counsel of our own brain, if we discuss the case as it cometh too our own fleshly understanding, we shall say, it is without cause. But without any inquisition, or without running a head, it behoveth us to conclude, that forasmuch as God is righteous, he knoweth why he doth it. We see no cause: but yet must we glorify him. Lo in what plight job was. And he addeth, That God giveth him not respite too take breath, but feedeth him with bitterness. Here job showeth that beside that his misery is great and excessive, it doth also hold on still, and the chief piece of his temptation is that God feedeth him with bitterness, that is too say, that he filleth him in such wise with anguish as he cannot find so much as one little scrap of his goodness too refresh him with, that he may take courage. And here ye see yet better, how God doth now and then cast his servants even to the bottom of their grave. And it is a thing that we aught too mark well. For there is not that man of us, which shall not find himself sore cumbered when God turneth his back upon us, or if we perceive him to have a terrible countenance so as he show himself to be as it were angry with us. For then alas, even the boldest and most adventurous are so quailed, as they see nothing but death before their eyes. How shall we do then who are yet so weak and feeble? So much the more therefore doth it stand us in hand too mark well these texts: that is to wit, that when God not only hath given poor creatures some sign of his anger, but also holdeth them locked up there, so that when they would take wind and draw their breath, in hope to have some little smack of his favour to allay their griefs withal, God cometh on still to increase the misery. Seeing that job hath been in such extremity, why should not we be so to▪ Therefore whensoever we be in any mean adversity, let us prepare ourselves to receive grievouser when it pleaseth God to send them, until that he have remedied all our miseries. Thus ye see what we have to mark upon this text. But job bewrayeth himself more openly anon after, in saying: If ye speak of strength, who is like unto God? If the matter must come too justice, who is he that can summon him? Or who can found any matter that we hold plea with him as if we stood upon even ground with him? There is none at all. I conclude then (saith he) that God consumeth the righteous and the unrighteous all together. There are two ways for us to recover our right, when men shall have taken aught from us that is ours: for we go about it either by force or by way of justice. Princes maintain their quarrels with bloodshed: and private persons would do as much, if they might be suffered. Always they would begin by way of deeds, and hardly can they withhold themselves from it, what punishment so ever be prepared for them. And there is also the ordinary means of justice, job taketh both these things here, as if he should say, True it is that I found myself tormented with extremity, and yet notwithstanding, how shall I withstand my God? For if I fall to violence, what shall I gain by it? I am no equal match for him. If I go to it by way of justice, will he receive me? who shall take upon him as judge or umper betwixt us? whereat shall I begin my plea? To be short, I see that God consumeth both the righteous and the wicked: This talk seemeth yet more strange than that which we have set down: howbeit if we look well into it, we may after a sort make them both one: which thing will be very good, and very fit to serve our turn. Whereas job sayeth there is none that can match God in strength, nor that can hold plea with him in law, because he will not be so much at commandment: he meaneth not hereby to impute unto God such a lawless power as to do what he listeth, and to deal unjustly. True it is that we aught to ask none other reason at God's hand, than his own good will: but yet therewithal we must hold it for a certainty that God's will cannot be otherwise than just & rightful: not though we see it not to be so, but rather the flat eontrarie. Here then job taketh his ground upon that which I have discoursed afore: that is to wit, that God's justice consisteth not in the knowledge that we have of it, or that can enter into man's brain. Wherein then? It consisteth in itself, so as we must say, hath God done this or that? It is well done. Hath God willed this? his will is right and rightful, there is no fault too be found in it. And how may that be? If we examine God's doings, we shall find there is no reason in them, and that they be clean awke to that they should be: and shall we thereupon acknowledge him too be righteous? how is that possible? This is it that I touched afore, namely that God's righteousness or justness consisteth in itself, so as it needeth not to borrow allowance. And let us not think it strange that God requireth this confession at our hands, that we should all of us assure ourselves that he is righteous how unindifferent so ever he seem to be in his dealings. And why so? I pray you what is our wit? Shall mortal men dare say that they are able too comprehend the measure of God's righteousness? what a folly were that? But for as much as our eyesight is dim, and that we have much a do to discern one foot length afore us, as ye would say: let us acknowledge our own measure and what we are able to bear. True it is that our eyesight is held within bounds and can see no further than this world: but there are imaginations and fancies in us, which are more nimble to run every where. Nevertheless, when we shall have stied above the heavens, yet shall we never attain so high, as to the majesty that is in God. And certess seeing we cannot abide the brightness of the sun, without dazzling of our eyes: Alas, how shall we attain so high as too reach the height of God's righteousness, so as nothing might be hid from us that should not pass through our examination? Then let us mark well, that job hath not spoken here of God's strength and righteousness after the manner and meaning aforesaid, how be it that he use an excessive form of speech. Who is he that shall go too law with God? For God will give no ear to him. It ensueth then, that God will be of full and sufficient credit, and will have men tied unto him, and to that which he shall speak in his own case. But let us come back again too this conclusion, that it were a fond and unreasonable matter, yea and even against kind, that God should as it were be ranged in the rank among men, and that he should not be righteous furtherfoorth than he maketh us privy to it. For than should he abase himself to be our fellow, he should forget himself, and he should strip himself out of his own Godhead. So than it is good reason, that God's righteousness should have this pre-eminence, that whereas he will not come to accounted before us, whereas he will not yield us a reason of his doings, yea and even when he doth all things contrary to our understanding and reason: yet not withstanding we must assure ourselves that his righteousness continueth whole and sound. And why? Because (as I have said) it consisteth in itself. And hereupon job concludeth, that then God consumeth both the righteous and the unrightuous. How now (saith he) is it meet that forasmuch as God's righteousness surmounteth all capacity of man, therefore he should mingle the good and bad so together as it were in one vessel, doth not goodness proceed of him? Why then doth he not know it? why doth he not avow it? why is he not favourable to it? now if God do so consume the good and bad alike, it should seem that he hath no more righteousness in him. And in deed, ye see also how Abraham reasoneth with him in the eighteenth of Genesis. Lord (saith he) it is not seemly that thou shouldest destroy the righteous with the unrightuous: that is impossible. How is it then that job speaketh so? We must always hold this ground, that job doth not here take the righteous & unrightuous, as they be found before God. For where is the righteous when we come there? But he taketh righteous and unrightuous according too our perceiving. You see then that a man shall be righteous, that is too say, he shall lead a good and honest life, he shall walk in the fear of God, and in all pureness and soundness with his neighbours: and yet when he cometh before the heavenly Throne, the thing that we see not must needs be discovered there. Thus to our understanding we see both the righteous and the unrightuous to perish, and that God striketh as well the one as the other, and that their plagues are indifferent, as it is said in Solomon. But shall we therefore blaspheme God? Not: but we must always bear in mind, that if God's justice be apparent unto us, that is too say, if he show it openly by punishing the wicked, and delivering the good, and such as have served him faithfully: it is well, we have to glorify him in that behalf. But if god's justice be not known to us, so as it seemeth that he confoundeth all together, and that according too our imagination he punish the righteous and unrightuous together: yet let not us therefore cease to acknowledge and confess that he is righteous in himself, and that it becometh us to glorify him in all caces and in all respects. When we take this way although things seem utterly confused unto us: yet will God give us such a wisdom, as we shall acknowledge that there is nothing done without reason: yea and the thing which seemeth presently to be against us, shall be turned too our welfare. Lo what the exercises of Christians are: hereunto must we apply our endeavour until God have called us home from all wars. But the chiefest assault wherewith he will exercise us, is that we may give him glory, notwithstanding that it seem he is minded to thunder down upon us.  
And now let us fall flat before the presence of our good God with acknowledgement of our faults, praying him to make us so too enter in the examination of our sins, as when we shall have known them thoroughly, we may not doubt but that he hath us at a great advantage, and thereupon humble ourselves both great and small, and all of us confess ourselves to be indebted too that great judge. And if that during this mortal life, he handle us more roughly than we would, and send us afflictions that are oversore and contrary to the flesh: let us beseech him to assuage them, and that although he abate them not at the first dash, yet nevertheless he will always hold us up with a strong hand, and not suffer Satan to inveigle us to blasphemy, but that we may acknowledge his righteousness and honour it, until he make us feel his goodness in giving us full fruition of our salvation: to the end we may not only send up our sighs to him while we be here beneath, but also cry out unto him with open mouth as to our father. That it may please him to grant this grace, not only to us, but also to all people and Nations, etc.   

The xxxuj Sermon, which is the fourth upon the ninth Chapter.  
23 If the scourge kill out of hand, shall he laugh at the temptation of innocents?  
24 The earth is given into the hand of the wicked, he covereth the faces of the judges. If not: where is he, or who is he?  
25 My days are passed more swiftly than a Post, insomuch that I have seen no good at all.  
26 They be slipped away sooner than a swift ship, or than a flying Eagle.  
27 If I say in myself, I will forget my complaint, I will appease my wrath, I will comfort me.  
38 I am afray de of my miseries. For I know thou wilt not judge me innocent.  
THat we may far the better by this doctrine, we must call to remembrance what hath been said heretofore: namely how Job's intent was too show that God's justice appeareth not always unto men, nor is so known, as it can be said, that men may touch it with their finger: but rather that God worketh after such a strange fashion, as it seemeth unto us that there is neither reason nor indifferency in him, and that he maketh a hodge-podge of all things. But I have told you afore, that God's justice doth sometimes show itself, and that there are certain marks for us too discern it by. If God punish a wicked man, there is none of us, but he thinketh us all too have warning by such example, and we be compelled to glorify him, according as it is said in the hundredth and seventh Psalm. If God deliver any one that calleth upon him, and hath walked in his fear: we will say, God is righteous. But he keepeth not all one rate too do continually so. For he hath his secret judgements, which are incomprehensible to us, insomuch that we cannot but be abashed and amazed when God shall do things that seem too be quite against reason. Ye see then how Job's meaning is, that he findeth himself as it were amazed, because God ruleth him not after his own mind and fancy, but hath another manner of doing of his works, which is utterly unknown unto us. And here ye see why he sayeth, If the whip sinyte too kill, how shall God laugh at the temptation of good men? Because this sentence is dark, and short (which causeth darkness:) it hath been expounded divers ways. But when all is thoroughly considered the very right meaning is this: namely that if God rise up against the wicked, how doth he laugh at the trouble of the good? for he that spoke afore, (that is to wit Baldad) pretended that God uttereth out his chastisements openly, so as when soever men have deserved it, and whensoever they have done amiss, God punisheth them for it. Too be short, he seemed (by his saying) that men were already come too the latter day, and that judgement and justice were set in full perfection. Howbeit, God reserveth many things: And so ye see why God seemeth too goveme things confuzedly to this day. For if he should punish all the sins of men, we would think the end to be come already, & we would no more hope that our Lord jesus Christ should gather us up to himself. So than it is needful for us, that God should leave many faults unpunished, & also it is needful that the good should be afflicted, and seem to have lost their labour in serving God. But now let us come to Job's words. If the scourge (saith he) doth slay immediately: that is to say, if God make no delay of his corrections, but lift up his hand too smite men as soon as they have sinned, and do unto every man according to his worthiness and deservings: why should he then laugh at the affliction of good men? for we know that justice and uprightness consist of two parts: whereof the one is the punishing of evil folk, and the other is the relieving of good folk and the maintaining of them in their righteous and sound conversation. Therefore if God punish the wicked: he must also on the contrary part maintain the good, so as he keep them under his tuition, and suffer them not to be troubled or tormented, burr that they may feel his succour so soon as they cry unto him. Howbeit (as we see) the good are punished, not for a day or two, but with linger pains all their life long, so that in stead of showing any sign that he is minded to help them, it seemeth that God taketh vengeance of them, and is purposed to plunge them into the bottomless pit. Then let us conclude, that he is not hasty to punish the wicked out of hand, nor bringeth them at the first brunt too the point that men may say, Such a one hath done amiss, and therefore he must be punished. For it were convenient that both these two things were joined together. And the reason that job useth here is good. For it is the same that S. Paul also setteth out in his second Epistle to the Thessalonians, saying that it belongeth to God's righteousness too punish those that trouble the good, & to give relief and rest to such as shall have been oppressed wrongfully for a time. The one of these points (say I) cannot be separated from the other: that is to wit, that if God be righteous and mind to show it perfectly in this world: on the one side he must have his eye upon all such as do amiss, & not suffer them to scape his hand, but make them come to a reckoning: and on the other side when good men are disquieted or have any wrong or violence offered them, he must pity them and show how he hath them in his hand. You see (I say) how these two things aught to match together: otherwise there should be but the one part of justice in God, and his justice should not be whole and perfect. We see then that job hath good reason to speak so. And yet for all that, it is not to be said that he lifted up himself maliciously against God. As I have declared heretofore, his intent is to show, that God's righteousness is not always apparent, and that we must not take it for a general rule, that as soon as men have sinned, God hath his hand bend to punish them: & on the contrary part he will at the first brunt show himself a preserver of the good, by ridding them out of all their miseries: we must not come to that point. And why? Because it is not God's will that his righteousness should always be known unto us, but rather to show how it is not for us to enter at any time into his judgements, but that it behoveth us to humble ourselves whensoever he useth any manner of dealings that shall be quite contrary to our fancies: & we must not presume to murmur against him for it, but we must reverence these great secrets which are far above our capacity, until such time as we may comprehend that which is hidden from us as now. You see then what Job's meaning is. True it is that he ceased not to be tormented with an excessive passion. Therefore let us learn hereby, that it behoveth us to humble ourselves before God, & that although he deal after such a strange fashion with us, as we perceive nother equity nor uprightness in it: yet notwithstanding we must cast down our eyes. But if we have any inclination too murmur against God, when he doth things that we comprehend not by our own reason: the same will then specially show itself, when he scourgeth us: then are we spurred to repined against him: saying, what meaneth this? where am I? why doth not God pity me? Lo how men wax wood when God handleth them otherwise than they like of. But yet so is it, that job fought against such temptations. Let us mark then that job knew how God is righteous, & was fully persuaded thereof in general But when he came to the encounter, & that the mischief pressed him: then was he driven back and enforced to chafe against God. Furthermore there is this restingpoynt whereof I have spoken, that such as will comfort themselves in their afflictions, must always have an eye too the rule that job taketh here: which is, I am not scourged at God's hand because I am an evil doer: for God punisheth not men according to their deserts. It becometh us not to task him so to our ordinary manner of proceeding, for he hath judgements that are incomprehensible to us. You see then how job speaketh. And to confirm his matter, he saith: we see the good pine away & God helpeth them not: he suffereth them to continued in anguish a year or two, yea or all the time of their life: he maketh no countenance of coming towards them, they be as poor forlorn folk. Now if God leave good folk after that manner in their necessities: why should it be said that the whip striketh out of hand, that is to say, that God is hasty in punishing men's offences and sins? We see the clean contrary. And hereupon we gather, that we must not think ourselves to be scaped from God's hand, when (having done our neighbours a shrewd turn,) we be at our ease for a time. Let us beware we flatter not our selves when God beareth with us, but let us understand that by that means he meaneth to draw us to repentance. Abusest thou gods patience, saith S. Paul, speaking to such as were wilful in their naughtiness? True it is that God will have pity upon such as return unto him, and ask him forgiveness of their faults: but yet doth it not therefore follow, that he will cast away all those whom he scourgeth in this world. Let us mark then that God punisheth not men as soon as they have done amiss: and yet it followeth not that they are therefore acquit, and shall never be called to accounted. Nay rather, it is because God giveth us respite here to return to his mercy, and too beseech him to receive us to mercy. Therefore if we see the wicked triumph, and scoff at God, and yet that they are not pressed by his hand: let us not be misgreeved thereat as though God had given up his office and were no longer the judge of the world: but let us wait till the time be come. Our Lord may well delay the corrections that he intendeth to send, and on the other side the time may seem long unto us: but yet must we restrain our minds, and hold them short, knowing that God will not punish all the sins of the world presently, and he knoweth why: there is reason good enough why he should do so, as I have said already. For his meaning is too hold us always in suspense, that we might worship him and call upon him, until all things be set in order and good state. Thus ye see why there is so great store of minglings so long as the world endureth. It is because God intendeth to exercise us in faith and hope, to the end we should wait for the coming of our Lord jesus Christ, at which time he shall set up all things full and perfectly which are now so intermeddled. As touching that job addeth, that God laugheth at the temptation of innocents: he speaketh after the understanding of man. For we must not imagine that God sporteth himself in the affliction of good men. We know what love he beareth us: he cannot express sufficiently how tender the same is, but in saying that we be unto him as the apple of his eye. Then let us not think that God is so cruel towards us as to laugh at our torments, howbeit that we can imagine none otherwise after the f●esh. Yea [we think thus with ourselves:] Lord, thou know'st the misery wherein I am, I call upon thee, I sigh to thee, I feel how frail I am: & yet thou lettest me alone still, and I perceive not that thou intendest to help me by any means. These things considered, we conclude in ourselves, that God doth nothing but laugh at us in heaven. But it behoveth us to understand by faith, that when god doth so discountenance the matter, he ceaseth not to have pity upon us. True it is that he showeth it not out of hand: nevertheless it aught to suffice us, that being a father to us he loveth us as much as we can wish. For (as jesus Christ showeth) if our fleshly fathers who are evil by nature, do love their children: what shall God do who is the fountain of all goodness? Then let us not think that God laugheth at us, but let us rather too consider that his discountenauncing of the matter is for nothing else but to exercise us, and that he in the mean time ceaseth not to watch over us to secure us after such a manner as we know not of. Thus much concerning this sentence. And job addeth, That the earth is delivered into the hand of the wicked, and that the eyes of the judges are turned aside: that is too say, that such as aught too redress the troubles, offences, and misorders that are committed, are guilty of all. If not (sayeth he) where is he and who is he? In effect job showeth here, that during this present life, things shall be so mingled together, that men shall not (as they say) know white from black. The Earth then shall be delivered into the hands of the wicked, that is to say, men shall see the wicked have theirfull scope here, that such as are most unruly, most loose of life, fighters, seditious, and full of all ungraciousness, so as there is nother uprightness nor humanity in them, shall have all things at their william. Therefore when we see God give bridle to the wicked after such sort, what is to be said? There is but one only remedy, which is, that those which bear the warder of justice should repress such as vex good men after that fashion. But contrariwise, it is to be seen that they be so given to themselves, that they let all go too havoc. What is to be said, but that the magistrates which aught to yield every man his right, suffer the wicked to do the worst they can? A man shall found no relief at their hands, but when he shall have waited to have them do their duty, it is to no purpose, they are but Idols. And what is the cause of all this? And who is too blame for this (sayeth job) but God? For is not God the governor of the earth? Then aught not all the wicked too be rooted out of it? Or else if he bear with them, and lay the reins of the bridle in their neck to vex and trouble good men, without stopping them of their purpose: may it not be said that God doth all this gear? On the otherside is it not said that it is God's office too govern such by his holy spirit as walk in his fear and in modesty? Moreover he telleth us how he hath established the Civil state of the world, and that judges can have nother wisdom nor discretion, but at his hand. Seeing then that God leaveth magistrates so blind, that they be as Idols, and so lazy as they have neither courage nor inclination in them too maintain good and to punish evil: no body is to be blamed but God as it is said here by job. True it is that this sentence may be expounded otherwise. But we must not stand here upon diversity of expositions: we must have an eye only to the natural meaning. Thus ye see in effect what job meant to say here. Upon this verse we have a good lesson to gather: which is, first that when we see things so disordered, that the wicked triumph, weltering in their pleasures, enjoying abundance of goods, no man gainsaying them, and working their excesses and out ages without touch of breast: we must consider how it is no new thing, that we should be greatly astonished at such a temptation. For it is good, yea and needful for us to be armed against such imaginations. We see how our own mind driveth us thereunto, so as if things fall not out according to our fancy, it seemeth to us that all things are turned by fortune, and that God regardeth no more the world, or rather that he forsloweth his duty, or that he is as it were asleep, or else that he regardeth neither good nor evil. Lo what fancies run in our heads, if we be not restrained, according as the Scripture telleth us that we aught not too think it strange though the earth be delivered after that sort into the hand of the wicked. And why? For our sins deserve that the wicked should have full power over us. If we obeyed God as becometh us: it is certain that things should be ruled here after such fashion, as we should be contented. But forasmuch as we be stubborn against our God, and play the horses that are broken loose: it is good reason that he also should give the wicked scope, to the end that we might be chastised by the hand of them. And why so? for our unthankfulness deserveth well that God should bring forth his rods and make us feel them with all rigour. Therefore when this is known to us, we think it no strange sight to see things so confounded here below, as we may say that the earth is delivered into the hands of the wicked, or that we should sigh at the coming thereof too pass, because that God giveth us warning of our sins. And verily we have good cause to sigh, seeing that the wicked and the despisers of God, must not only defile the earth, but also have their full scope. God hath created men after his own image, and put all things into their hand, to the intent they should be as his lieutenants here. But behold, the wicked and such as seek nothing but to offend God and to deface his majesty and glory, displace his children whom he hath appointed here to be his own heritage. When we see all things thus turned topsitoruie: must we not needs groan? and must not this provoke us to pray God to vouchsafe too set all things again in their right state? Furthermore when it is said that God is he that shutteth the eyes of the judges, let us mark how it is as much to say, as that they which have the administration of justice committed unto them, cannot have the mind to do it, except it be given them from above? For a man is not able to govern himself: and how shall he then govern a whole realm▪ Furthermore it is a matter of great pre-eminence to execute God's office in this world: and therefore God must be fain to work in those, whom he hath set in high estate and authority. And as for the parties themselves that are in it, they must be so much the earnester in calling upon God, that it may please him to guide them and help them. For if a man think himself to be of sufficient ability when he is set in the siege of justice, & trust in his own wisdom and power: God will laugh him to scorn, and make him a very blockhead. They therefore whom God chooseth must humble themselves so much the more, and not presume upon any thing that is in them▪ selves, but must crave the spirit of wisdom, the spirit of stoutness, and the spirit of uprightness, that god may give them the power and ability to discharge their duties faithfully. Thus ye see how Magistrates aught to betake themselves unto God in all care and fear. And we also that are under them, must all of us on our part do the like. For if there be no justice among us: behold, the curse of God is upon us, and the Land must be defiled so far till God pour out his uttermost wrath upon us: and in the mean while we ourselves must both suffer and see good men suffer, and none of both to be maintained as they aught to be. Seeing then that it is for the welfare of a whole Realm, when God giveth his spirit too Princes and Magistrates, and men of Law: it is for us to call upon him, that he suffer them not to be blinded and unable to discern aught, and blockish as though they saw not the evil doings that are committed. And like as we must sew for the grace and goodness of our God, that it may please him to grant his spirit unto Magistrates: so must we also pray him too give us such strength and stoutness, as we may not be out of heart when we see things go amiss (as we see them go too much) yea and from evil too worse, so as the Magistrates in stead of rising up when they see need, and of being ready at hand to maintain the right, knowing themselves to be ordained of God for the same purpose: do favour and maintain the evil. Let us assure ourselves that god hath forsaken them, and thereby showeth that he hath withdrawn himself from us, because we be not worthy to have him sit among us as he hath promised to do among all such as are conformable unto him. Thus ye see the fruit of our disobedience and of all our sins, which is, that God shall suffer all civil order too be overthrown among us, that all things may be confounded as we have well deserved. And so when we see such trouble and confusion among us, let us assure ourselves that God punisheth us: and that when he taketh away all discretion and understanding from judges after that sort, it is because he hath stricken them with the spirit of giddiness as it is said in the Scripture. But yet must we not murmur against God, assuring ourselves that he doth not any thing without cause although we cannot perceive it. And this is it that job meaneth by saying: If not, where is he? and who is he? It is to show that when we have sought all the reasons why there is so much evil done in the world: we must evermore come unto God. For when the Scripture sayeth that God doth both good and evil: it meaneth that all things proceed from him, whether it be prosperity or adversity, life or death, light or darkness, as it is said in the Prophet Esay: insomuch that whatsoever the Devil doth (as I have said afore) or whatsoever the wicked sort do attempt, we must take the same as at the hand of God. For unless he gave them the bridle they could not attempt any thing: and whatsoever they devised, they could never bring it to pass. So than it were a fair martyring of a man's self to leave God and to seek the inferior means. For it belongeth to god to govern, and if he had not sovereign dominion over all creatures, all would go to wreck. And although men seek nothing but to rebel against him: yet doth he serve his own turn with them spite of their teeth. This is it that job meant to utter in saying, If not? where is he, and who is it? When there happeneth any mischief, let men search it out, saying: who hath done this? True it is that when any evil happeneth, we can well skill too make our discourses, and too seek some ground of it here beneath. If we be in a Country where a King or Prince reigneth tyrannically, men will say, behold, the King fleeceth and devoureth his people, and moreover maketh none accounted of ministering justice: he hath officers like himself, who seek but to entrap men: all is overturned and out of order: it is to be seen that there is none other shift but the realm must come to utter decay: and who is to be blamed for all this? what complaints shall be heard hereupon? It is not marked that men are all together froward and naughty, nor that they have provoked God's wrath against them, and that they be folk given too all lewdness, despisers of God, and loose of life in all points and respects, so as it should seem they are desirous to kindle the fire of God's wrath, to burn up all. Men than may well allege the lewdness of governors, when a Nation is so misordered after that manner: but yet must they mount up higher. For let us not think that God is asleep in heaven, and hath forgotten the world: but rather let us assure ourselves, that he worketh with his own hand, and that the sins of the people are the cause why the officers and men of law are wicked, and that for the same cause God also is fain too shake them off, and to make them as it were mirrors of his wrath and vengeance. So then let us so consider the inferior causes and means, as we may nevertheless perceive in our reason and understanding, that God abideth continually all the while in his sovereign dominion, and as we may know that all things come of him. But yet notwithstanding, we shall not always know the cause why God worketh so. When we shall have searched to the uttermost, and made great circuits and discourses: in the end we shall be dazzled and not see any reason why God doth this or that. What is to be done then? we must honour this justice of God which is unknown too us. True it is that sometimes God worketh in such wise, as his justice is fully apparent, and men may see it with their eyes: and sometimes also it is hidden. And in this case we have no more to do but to honour it, and to say: Alas Lord, thy judgements are a bottomless pit whereunto we be not able too attain: but yet will we not cease too confess that thou art righteous, although we perceive not the reason why. Howbeit we must not surmise as men do that are not well practised in the Scriptures, that things are done here below by God's sufferance, without caring for them or meddling with them. For that were as much as to cut off his power, and it were all one as if he were asleep in heaven, and left the ruling of the world here beneath, either to Satan, or too men. It were (I say) an utter defacing of God's majesty. For it is meet that he should order all that he hath made, and that the same should proceed of his will and good disposition. True it is (as hath been said) that we see not always how God is righteous: but yet must we acknowledge him too be so, and we must walk in all soberness and modesty, and then in the end God will make us to know that which is hidden from us as now. Let us come to that which job addeth: he sayeth, that his days are gone away more swiftly than a post or a ship under sail. Therefore is also Flying: And this word is set down too express the better, that job speaketh not of some great ship that is full fraughted: but of some little pinnace that may serve to make sport and pastime upon the water, which turneth nimbly here and there and goeth away apace. Therefore he likeneth his life to a little pinnace that is light, and glideth swiftly upon the water: and there withal he compareth it also to a Post: and finally to an Eagle that soreth in the air to seek her pray. Hear job showeth how sore he was carried away in all his passions. And it pleased the holy Ghost that this precedent should be given us, to the intent that every of us should in the person of job behold what may happen to himself. Then how far we when God scourgeth us? Lo here a temptation to drive us to despair: which is, when we forget all the gracious goodness that God hath done for us. If we could bethink us of the benefits that we have received at God's hand, as we have seen job say heretofore: it is certain that the same would make us to forget all our sorrows. Well then God doth now smite me: but what for that? I have received as much good at his hand, and he hath showed himself bountiful towards me: was it not to the end I should always taste of his mercy, and that I should trust to it, and flee thereunto for refuge? we cannot eat one bit of bread, but the same is a witness unto us of God's goodness, and that he will always be our father and Saviour. Behold here an inestimable remedy to sweeten all our sorrows whensoever we be afflicted: which is by calling to mind the benefits and gracious gifts that we have received at God's hand. But Satan who seeth well this, useth a clean contrary policy: which is, to make us forget the good that God hath done us and bestowed upon us, too the end we might have nothing in us but anguish to set us in a fretting and that there might be nothing but bitterness, nor nothing that might cheer us or comfort us in our troubles. This is it that job showeth us now. My days (sayeth he) are slipped away, like a little Pinnace that will go swiftly upon the water, or else as an Eagle flying in the air, or as a Lackey that goeth post. Hereby he doth us too wit, that he remembreth no more how God caused him to be borne into the world not that he had given him so many tokens of his fatherly love, as he might well have wherewith to comfort himself: yea, if he had had such regard & consideration as were requisite. True it is that job kept always still some taste of God's goodness, so as he was never in despair. And verily although he were tormented and tossed to and fro, yet had he always such understanding, and was still hold in such awe, as he knew God too be righteous, and also waited too be delivered of his miseries. Now when we see such temptations in him, it behoveth every of us to have an eye to himself, & to behold himself here. And in deed although God show us the favour to make us taste continually of his goodness: yet notwithstanding we know not sufficiently & fully how well he loveth us: but rather if he trouble us, we quite forget the good that he hath done us, and to our seeming we never received any benefit at his hand. Now then sith we see that such a temptation befell unto job, so much the more behoveth it us too be fenced before the blow come: Let us take warning (I say) as often as God shall sand us any trouble: and let us think thus: Yea, but did God never do me any good? Is the good lost that he bestowed upon me? If I bear it not in mind: to what purpose shall all this serve me, but too procure double punishments for mine unthankfulness? Lo what we have to mark. And further forasmuch as our life is overbrickle: let every of us enforce himself the more to think upon the gracious goodness and benefits of God. If we fall into any adversity, we must by and by run to the remedy: which is to pray unto God to strengthen us, and to withhold us from murmuring against him, yea whatsoever tribulations we be driven to endure, fully assuring ourselves that if we be of his Church, and of the body of our Lord jesus Christ, we must be made like unto his Image, and that the glory which is prepared for us above in heaven, is enough too recompense all the tribulations that we can endure in this world: and this bethinking of things will serve well to assuage all our sorrows. Finally job concludeth, that if he say he will forget his complaints, and refresh himself of his said grief and torment: he cannot. Why so? For (sayeth he) I am afraid because I know thou wilt not leave me unpunished, or that thou wilt not hold me guiltless. In effect, Job's meaning in this sentence, is that forasmuch as he hath to do with God, he can find no relief for his adversity and heaviness: and that although he purpose so to do, yea & enforce himself to bring it to pass: yet doth God hold him shut up so as he cannot have any rest in himself. It is a very notable sentence. For (as we have erst seen heretofore) if we have to do with men, we may still have some startingholes, and we may slink aside into covert, to say, I will found some mean or other to shifted myself out of such a man's hands: although he be a Lion and gape with open mouth too devour me: yet for all that I may still scape from him. So than if we have to deal but with men, we may still find some scapingplace: but if God show him to be our adversary, and that he hold us at the staves end, and make us to say, not, behold it is God that punisheth me, behold, it is God that troubleth me: we may peradventure writhe ourselves hither and thither, and make all the fetches in the world: and yet when we have stied above the clouds with our skill, God is still higher and higher above us: & if we go down to the bottom of the deeps, his hand can well reach thither to us: and if we pass over the Sea, his hand shall stretch yet far further. Therefore let us learn to know that we must seek no startingholes when we have to do with God, but must appear before him when he citeth us, and we shall gain nothing by delaying. Also let us learn not to flatter ourselves as we are wont to do. For behold the use whereunto this doctrine aught to serve us: is that when we see the hypocrisy that is in men, we should come right forth afore God without dissimulation, to discover our hearts there. For it is meet that he should search us to the quick, and we cannot hide any thing for aught that we can do. Therefore if we will be at peace with our God: let us beware that we use none of the fond toys wherewith we are wont to beguile ourselves. But let us walk in fear and carefulness before him, and let us pray him that if it please him to scourge us, it may be with such measure, that when he maketh us to feel his displeasure, we may not cease for all that to taste of his goodness, that the same may serve us to assuage our sorrows, so as we may not doubt but that he is at hand with us, to deliver us, when he shall perceive it to be for our welfare & profit: yea even because we have called upon him. Thus ye see after what sort we aught to put this lesson in ure. The residue (God willing) shall be discoursed to morrow.  
And now let us cast ourselves down before the Majesty of our good god with acknowledgement of our faults, praying him too make us feel them in such wise as we may be instructed to lowliness, yea even to glorify him in all our tribulations, being well assured that we have deserved a hundred thousand times more miseries than he sendeth us. And specially that we may know that he holdeth us up and spareth us continually, even by his fatherly goodness. To the intent therefore that this may lead us to glorify and magnify him, and to walk in the fear of him, until such time as having withdrawn us quite from all the troubles and hindrances that hold us back as now: he make us attain too the knowledge of the things which are to deep for us as yet: let us pray him to guide us in such wise by his holy spirit, as we may honour his secrets till he give us the full sight of them, & make us feel by experience, that he hath been our father & Saviour, when we shall have obeyed him as true children. That it may please him to grant this grace not only to us, but also to all people & Nations of the earth, etc.   

The xxxvij Sermon, which is the fift upon the ninth Chapter.  
This Sermon treateth still upon the xxvij and xxviij. verses, and then upon those that follow.  
29 If I be wicked, why labour I in vain?  
30 If I wash myself in clear water, and make my hands pure and clean,  
31 Thou wilt plunge me in the mire, and mine own clotheses shall defile me.  
22 For he is not a man as I am, that I might beebolde to answer him, and that we might go too law together.  
33 Who is the umper that will put his hand betwixt us?  
34 Let him take his rod away from me, and let him not fray me any more.  
35 And then will I speak, and not be afraid: but I hold me still because he is not so.  
I Have begun already to expound this sentence where job sayeth that he hath no rest because it is God that pursueth him, by reason whereof he is the more dismayed in his adversities. For if we suffer any trouble at men's hands, we may found some means to resist them. But if we know that God is against us, ye shall see us so encumbered, as we may well seek here and there for remedy, but we shall find none till God be at one with us. And because it had been laid to Job's charge, that he meant to justify himself before God, & it had been told him that he should gain nothing by so doing: he addeth: Well then, I am wicked, & why then do I trouble myself in vain? Hear job pleadeth guilty, howbeit not in such wise as his friends had told him of, who spoke as then in effect as enemies. Why so? They intended to have held him as a condemned caitiff, as a despiser of God, & as a castaway. Howbeit job granteth not that, but he sayeth he is an offender if it were meant that God's secret judgement should be entered into, as if he should say: I have a fair pleading of my case: for when I shall have justified my life afore men, yet shall I always be condemned afore God, if he list to enter into his rigour against me. For we must always turn back again to this ground which we have spoken of heretofore: that is to wit, that God may well allow of us, as of them that shall have served & honoured him: and yet notwithstanding, that when he shall bring us to his secret justice, which is the rule of that righteousness which he standeth to and accepteth: we shall be nothing, & all that ever is in us must needs be utterly defaced. This requireth a larger declaration, for otherwise it will not be understood. Truly according to the rule which God hath given us in his law, there is not any mortal wight that can be found righteous: for where is the perfect love that is required there? I say we love not God with all our heart, and our neighbour as ourselves. Forsomuch then as we fail both in love towards God, & in charity towards our neighbour: we be condemned by God's law. And here we see why S. Paul alleging this text, Cursed is he that persourmeth not all the things that are contained in the law: concludeth thereupon, that there is no more any righteousness among men, nor any hope of their salvation, if they rest upon their own works. Why so? Doth it follow that because the transgressors of the law, are cursed, therefore all men should be so? Yea verily: for are there any to be found, which have walked according to God's law? Not: I mean in full perfection. For if we have miss in any one point we be guilty in all: because that (as S. james sayeth) He that hath forbidden to murder, hath also forbidden to steal. When we shall have offended God's Majesty, & have wrought against his righteousness: must we not needs come short of righteousness? Mark then a special point: which is, that if God enter into accounted with us according too the rule that is contained in his law: he shall not find so much as one righteous man in the whole world. Yet notwithstanding in the mean while there are that walk in the fear of God, howbeit not through their own nature. For how fair show soever we make: it is certain that till God govern us with his spirit, all the holiness that men perceive in us, is but hypocrisy and untruth. But if God touch our hearts, and writ his law within the same: then shall we obey him: howbeit not thoroughly, nor with such perfect soundness as we may come boldly before God to be acquit. Nevertheless there is great diversity between the despisers of God, and the faithful. For although the faithful man have many infirmities in him, and cannot walk so right as he fain would: yet notwithstanding he hath a desire to serve God, he laboureth in it, & he enforceth himself to it: whereas the faithless taketh scorn of all goodness, casting God off, and making none accounted of him, but is given to his own sensuality. So then we see, that some may be called righteous, who deserve not to be accepted so before God. There is no finding of any perfect righteousness here in men, neither is it to be said, that God is beholding to them, and that they may go to law with him, or that they have deserved well at his hand, & that he cannot found any fault in them or in their life. Not: but we speak of another righteousness which God accepteth of his own free goodness: and we speak of a righteousness that is but half a one: which may be rightly condemned, howbeit it is not condemned, because God imputeth not the faults and imperfections that are in his faithful ones. And job doth not here term himself a wicked man, after the manner of a lawless & awelesse person. You shall see a whoremonger that shall be given to all filthiness, & mock at God to the full: ye shall see a cruel man given to extortion: ye shall see a blasphemer or swearer: & these manner of men are wicked in their conversation. For their naughtiness is so far out of square, as we aught of good right to hold them accursed. job granteth not himself to be such a one: for than had he lied, as we shall see hereafter, where he protesteth himself to have been the fosterer of the fatherless, the succourer of the widows, the eye of the blind, and the bearer up of the feeble & weak. To be short, he had in him an angelical soundness, if it be compared with other men. How then, and in what sense doth he condemn himself for a wicked man in this sentence? For he doth it not of hypocrisy▪ As I said afore, it is because that if he enter into the secret justice of God, there he must needs be cast: and he shall do well to allege, Lord, it is at thy hand that I have received this grace of yielding myself to thy service: and although I have not walked so perfectly as I aught to do: yet notwithstanding it was the mark that I amed at, and I have applied mine endeavour that way, so as my mind was none other, but too have given myself wholly thereunto. True it is that I am blame worthy in many things: howbeit I have not shrunk away from thee at any time. job might well have protested all this. But what for that? In the said rigorous justice he must needs have had his mouth shut. For although men may well show themselves to have had some desire to do well▪ yet is all that nothing worth. Thus ye see what job meant by this sentence. And therefore let us mark well, that whosoever we shall have any fair show▪ (I mean not before men, but even before the Angels of heaven) although we have laboured too serve God without dissimulation: yet is not that enough to justify us. Why so? For if we enter into account with God, all the righteousness that we can have, must needs wash away and come to nought. Saint Paul speaking of his charge only, and not of his whole life, sayeth, that he hath not aught whereat his conscience may repined, or for the which he might be blamed justly, and yet notwithstanding that he would not justify himself. In that place he speaketh but of one thing: namely that he had preached the Gospel with a good zeal, and yet for all that he confesseth, that he shall not be justified for it. And why? For God can find faults enough in him, which he himself witted not of. Now if S. Paul speaking of the office of Apostleship, stood upon that point because he knew well that God could condemn him in many things that were unknown to himself: how shall we do when we come too the examination of our whole life? How shall we do when God shall enter action against us; not for some one matter, but for all matters, yea even for our words and thoughts, and not alonely for our works? Nevertheless we must always come back too this point, namely, that job speaketh not alonely of the rigour of the law, which is unable too be borne, and serveth to overwhelm us every whit of us: but also mounteth yet higher too the said justice which is unknown unto us. Notwithstanding, when he addeth, Why labour I in vain? Thereby he showeth himself too have an excessive passion. Not that he yieldeth wholly unto it (for it is certain that he hath resisted it:) but he speaketh of the affection that was in him after the flesh. His saying then is, very well I yield myself guilty, I confess I am a sinner, I confess I am wicked: But why take I this pain too no purpose? For God persecutes me here: and though I condemn myself, yet am I never the more eased: Is it meet that God should overwhelm me at the first blow? Why am I not wiped out of the world? why doth God take pleasure too hold me in so long pining? Seeing I acknowledge myself worthy too be condemned, what would he have more? Lo how job speaketh here as a man in a rage. But (as I have told you heretofore) although the faithful do fight against their temptations: yet miss they not too be shaken, and to feel such assaults as they wot not where they be. And that is the thing which job confesseth, and verily he is the more provoked hereunto▪ by the temptations of those that galled him, as though he had gone about to make his part good against god. And that which he addeth immediately after, containeth a more certain declaration of it. For he sayeth, If I wash myself in water, so as I make myself thoroughly clean, God shall cast me into the mire, I shall be plunged in filthiness, insomuch that mine own apparel shall defile me. That is too say, when I shall have cleansed myself well, the same cleanness of mine which at this present beareth a goodly show, shall be but dung and filth afore God. Hear job continueth still in his matter, to show that when we have well examined our life, it shall be found that our fearing of God and our obeying of him proceeded [wholly] of the grace that he gave us, and yet that the same doing of ours, is nothing. For we must always bear in mind, that God's Majesty is hidden from us, and that in the same Majesty there is a certain rightfulness which we comprehend not. True it is that God hath well given us a pattern and image of rightfulness in his law, howbeit, that is but according to our capacity. But it behoveth us to know, that our reason is so gross, as it cannot mount so high, as to conceive perfectly what is in God. So then the very righteousness which is contained in God's law, is a righteousness that is bounded within the measure of man's capacity. We do rightly call it perfect righteousness, and so may we name it: yea and the Scripture termeth it perfect righteousness: how ebeit but in respect of us, that is too say in respect of creatures. I mean not in respect of us as we be sinners, and as we be all cursed in Adam: but in respect of us as we be God's creatures: yea and (to take away all difficulty) even in respect of the Angels. This righteousness than is such a righteousness, as Angels and men aught too yield unto God, by obeying him and pleasing him, yea even in as much as they be his creatures. But yet for all this, there is another higher righteousness in God, that is too say a perfect righteousness, whereunto we be not able too attain, neither can we be able too come any whit near it, until we be made like unto him, and have the function of the glory that is hid from us as yet, and which we see not but as it were in a glass and darkly. For than shall we be a far other thing, than we be now. Thus ye see why job telleth us here, that though he wash himself, yet shall he be found unclean nevertheless. And although he speak here of Water, and of Snow: yet notwithstanding, by a resemblance he meaneth all the cleanness that is in men, according as is said, I will wash my hands in innocency. When David spoke so, he had an eye too the Ceremony of the law, forsomuch as it was Gods will that men should make themselves clean when they came into the Temple to pray. And what was the reason? Because we be sullied and full of all filte: therefore it behoveth us to be made clean when we present ourselves before God. And how may that be done? Can water be a spiritual washing for our souls? No. Then must we take the Ceremony of the law, as a figure of the thing that must be in ourselves: that is to wit, that we must renounce all lewd affections, and have a pure and clean heart: we must renounce all wicked works, and dedicated all our members to serve God perfectly: and that is the washing whereof job speaketh here. To be short, his saying is, that if he should enforce himself to serve God, yea even in such wise as he should become as white as Snow: yet should God find somewhat worthy of blame in him. And why? He will plunge me (saith he:) behold here a strange manner of speaking, that God should plunge him in the mire. And how is that? For it is not the property of God to put any soil into us: we know he is the fountain of all holiness: yea and when we be full of filthiness, we flee too him for help too be purged and made clean by him. Wherefore is it then that job sayeth, that God will plunge him in the mire? His meaning is, that God will discover an uncleanness in him which was not perceived afore. And how will he discover it? Not only after the law. True it is that the only law of God is enough too condemn men, as I have said afore. And here ye see why the law is called the message of death: namely because that if we have no more but the doctrine that is contained in the law, we shall be utterly over whelmed afore God, and we shall be cast away without any remedy. Then if God indite us but according to the form of the law, he shall discover filthiness enough in us. But job steppeth yet further: that is to wit, that although we had the said pureness according to the law, that is to say, although we had performed all that ever God commandeth there, which is impossible for men to do: yet can we not stand before him. But let us put the case, that job were as an Angel, and that he were able to go through to Godward according too the righteousness of the law: yet should he always find himself behind hand in respect of the secret rightfulness that is in God. For it is said that the very Angels are not able too stand afore him, if he listed to enter into reckoning with them. job therefore in this sentence meaneth, that even when he shall be as pure as pure may be, (I mean according too the righteousness of the law) all shall be but dung and filth when it cometh afore God. And behold here a lesson which aught to make all flesh to stoop, when we shall have weighed well the things that are contained therein. True it is that the ordinary doctrine of the holy Scripture is, that when men look upon themselves too see whether they have fulfilled God's law or no: there shall they find themselves all condemned. Behold (I say) whereunto the holy Scripiure bringeth us back. And wherefore? For we know what pride and hypocrisy are in us. We be so proud that we will not stoop to God except we be compelled. Then if our Lord press us with his secret rightfulness, whereof mention is made here, what a thing will that be? But we play the horses that are broken loose, and we set up our horns too doss against God as we see the unbelievers do, who blaspheme him with full mouth: and although they be convicted, so as their own conscience reproveth them, and they know not what too say for themselves: yet notwithstanding, their mouth is still open too rail at God, too grudge against him, and too spite him at their pleasure. And therefore it is requisite that God should have a way to condemn us peculiar to our nature, to abate the pride and hypocrisy that are in us. Hear ye see why God bringeth us to the law, and telleth us that we be utterly forlorn: as if he should say, well, I see that every of you sootheth himself, and standeth too much in his own conceit: ye cannot be brought to any reason nor made to submit yourselves. I will not sew against you myself, but I give you a looking glass in my law, and I would have every one of you to behold himself there: look there whether ye be fair or no. Come we once to the law of God, there every man sees his own filthiness: and whereas erst there was (to our seeming) nothing but life and welfare, and wonderful stuff in us: now we be stark dead as Saint Paul speaketh. Yea verily if we understand God's law as we aught too do. For there are many that have the veil still before their eyes, who bear themselves in hand that they have served God well: and so long as the law is laid aside from them, they think themselves to have performed it to the full, and yet they never came near it. Such folk have a scarf before their eyes. But if we consider what Gods law is, we shall find that there is nothing but filthiness and iniquity in us. Ye see then wherefore God toucheth us after such a manner. But behold there is yet a higher meaning in this sentence, (according also as job speaketh it for the perfecter sort:) that is to wit, that never any righteousness of the law shall be able too stand afore God, if he list to deal rigorously with us. And here a man might cast a doubt, and say: will God condemn men when they shall have performed all that he commandeth and appointeth them? Not, the matter is not what God will do, but what he may do. For surely he will not do it. Then let it suffice us, that when we have ruled our life well according too God's law, we shall be accepted for righteous before him. This is certain. For it is said, he that doth these things shall live in them. The promise is not to deceive us with untruth. But howsoever the case stand, this is always a sure ground, that when we shall have obeyed God's law too the full, and attained the said pureness so great as is required, (which is an impossible thing for mortal men to do:) yet notwithstanding God needeth not too content himself with it, except he list: that is to say, he can find such a perfectness in himself, as all that we bring to him, shall be nothing to it: but yet he doth not so, as I said afore. And this is it that job ment by saying, that God will plunge him in the mire when he shall have washed himself: that is to say, God will find means to shake me off as a wretched and unperfit creature: & although I have given my mind to all pureness, that my life might be ruled by his law and by his ordinance, and that my works might be good and holy: yet notwithstanding, all the said pureness shall be but filth, if God's rightfulness pass upon it. And I have said already that this present lesson aught well to astonish us. For though we were as pure as the Angels: yet were we not able too stand, but by the grace of God, and so far forth as he upholdeth us as his creatures, without using his rigour against us. For if he listed to handle us as we deserve: how should we do? Now than if God may overwhelm we were like the Angels: alas is there any cause why we should advance ourselves, seeing we drink sin as a fish sucketh in water (according as it is said in this self same book) seeing we cease not to go against the rule that he hath given us, and seeing we perceive, not some one condemnation but a hundred thousand, yea & an infinite number of condemnations before us? Alas, what shall become of man's pride? Hereby we see what rage or rather fury hath been & still is in the Popedom, in alleging their own merits. For the wretched folk are so puffed up with pride, as they ween themselves able to purchase Paradise. And if they do amiss in any point, they have means of their own too recompense God, they have their satisfactions, and they have their works of overplusse or supererogation as they term them: and all these are payments too discharge themselves with against God. The devil must needs have be witched men, when they could so bear themselves in hand, that they were able to bind God to them by their works. And so let us weigh well this doctrine: but by the way let us repress our affections and hold them short, that we come not to the same point that job was at. Not that he rested upon that point (for that had been a blasphemy:) but he confesseth himself too have been tempted, and too have been provoked too say, Go too, if God were a man as I am, that I might be bold to answer him, that we might go to law together, and that some body might take upon him too be umper betwixt us: then would I speak freely, and not be afraid. If God would give me leave to hold plea with him, and suffer a judge to be set over us both: then could I talk boldly against him. Behold here a right dangerous temptation: And (as I said afore) if job had concluded thereupon in himself: it had been a cursed blasphemy. Therefore he showeth that he was tossed with that temptation, howbeit that he withstood it all the while. And it may happen that we also shall be in such troubles at times. For unto man's understanding it is a very strange thing, that when we shall have kept God's law, (that is to say, if it were possible to be done) yet we shall not be discharged before him. Men have always some what too reply in this case: and at lest they will lament their state & make their moan, saying: is it possible that God should deal so rigorously with us, as that our fulfilling of his law should be nothing worth? Men than have a case which they themselves shall think too be very worthy of favour, and so shall it seem too be too the worldward. But when we be egged after that sort, we must hold ourselves in awe, & learn to know that God's rightfulness (the which we cannot comprehend as now) is hidden from us, to the intent we should honour it. For we have two ways to magnify God. The one is according to the manner of his manifesting of himself unto us. Ye see how God doth in his law show himself a judge too condemn us: and in his Gospel he showeth himself a father to acquit us. That is to say, when he commandeth us to do the thing that is good and righteous, and therewithal threateneth us that if we have failed in any thing, we must be accursed: when God showeth himself after that manner: we have wherefore to glorify him, and too acknowledge that he is righteous howsoever the case stand. For if we perish yet have we no cause to grudge at it. Again, if God call us too himself, offering us his grace in our Lord jesus Christ, and showing that he desireth nothing but to be at one with us: ye see yet a greater cause too glorify him in his righteousness, forasmuch as he hath pulled us out of hell, and reached us his hand. Ye see then by this, how we must glorify God in double wise, when he uttereth himself unto us by his word. As much is too be said of his work. When God beareth with us by his mercy, let us understand that he could thunder down upon us, and that it is of his special favour that he doth it not. Again when he chastizeth us for our offences, of purpose to draw us to repentance: see ye not how he ministereth as many causes too sing his praises unto him? Yes verily. And so inasmuch as God showeth himself too be both good, and righteous, and wise, as well by his word as by his works: we have wherefore to glorify him. But have we done so? we must mount yet higher: that is to wit, we must glorify God though he hide himself from us, and show not himself too us, neither by his righteousness, nor by his goodness, nor by any other thing which might 'cause us too say that the said glory were due unto him. As for example. When the scripture speaketh too us of his election, that he chooseth whom he liketh, and casteth away the residue: and that he disposeth of mankind at his own pleasure: and likewise when he scourgeth the good, and leaveth them oppressed, and we see that all things are confounded in this world: in these caces God hideth himself, that is to say, he showeth not himself to usafter such a fashion, as our reason may be able to take hold of his rightfulness, goodness, power, and wisdom, and yet must we yield him his due glory. Thus ye see what we have to mark upon this strain. And in so doing we may well correct and beat back the temptation whereof job speaketh here. He sayeth, Let God go to law with me, & give me leave to pled against him: and I will do it boldly. Alas, and how shall we be able to bring our matters to pass? As I have touched afore, job meant too express here, that he was tempted to repined against God in that wise: but he resisted that encounter. And even so must we do. How is that? Because that (as I have said already) although God should give us the said liberty of pleading against him: yet should we be confounded: but job did ill remember that: and that was because his mind was bewrapped in such anguish as he witted not what he said. Now if so perfect a man as he, (who is set forth to us as a mirror of patience) was so encumbered: what will become of us? So much more than behoveth it us to mark well what is said here: that is to wit, that if God utter himself to us, we must glorify him for so doing: and if he hide himself, we must reverence his secrets, which are incomprehensible to us: and so must every way have our mouth shut, and not say, If I might reason the matter, I should prevail in the case. But we shall sometimes see in the scripture, how God saith, Come on, let us plead together, according as it is said in the Prophet Esay: Behold, I am contented that there be a judge betwixt us, to see whither of our caces is best. To what end sayeth God so? It is to stop the mouths of wicked folk, who were full of rancour against him, and thought themselves to have gotten the goal, if men had allowed them. Yea (sayeth the Lord) to the end ye allege that I use a tyrannical power against you, and that ye be oppressed without cause or reason: Come on your ways, I am contented to be mustered in the rank among men, and to be taken as a creature: I will forego mine own right, and the sovereign dominion and majesty that are in me. I am contented that for this present case, ye shall have no regard to none of all that gear: & yet for all this, ye shall be condemned nevertheless. You see how God is well contented to enter into account with us: but when he speaketh so, it is against the despisers which spite him, and are utterly rebellious against him. And as for those, he shall find enough in them too condemn them. Among which sort doth job put himself? Among them that have been desirous to serve God, and have walked under the obedience of his law? Yea verily: howbeit he deceiveth himself very much. For there is no man so perfect in whom God findeth not much faultiness, even by the self same rule that he giveth us in his law. But by the way we have another point to mark: which is, that job showeth us, how the sins which he had committed, were not the cause that God handleth him so roughly: & this is a true point. For job was not so gross headed, but he knew well enough he should be found faulty before God, if his life were examined by the law. job might know that well enough. True it is that in his grief he was carried away, and become as good as blind: but howsoever the world went, yet knew he well, that God shall evermore found guiltiness in all men. Why then doth he say that he will speak boldly? He turneth his talk too those that had accused him, and this present discourse is rather against the men, than against the matter. If job had spoken without an adversary: he would have said, Alas, I confess myself indebted unto God: and although it were possible that I might be quite and clear out of his debt according to the law: that is to say, although I were able to discharge my duty to the full: yet should I be fain to make my recourse to his mere goodness. Lo how job would have spoken. But forasmuch as it is laid too his charge, that he was so punished for his offences sake, as if he had been a dispyzer of God: he sayeth, not, not: I durst be bold too plead in that respect. And in saying I durst be bold to plead, it is true (as I have said) that he was carried away by his pafsions: howbeit forasmuch as he hath an eye to his adversary parties, he meaneth none otherwise than we have declared already. Thus much for the meaning of this strain. Now let us consider how we may profit ourselves by it. I have told you heretofore, that when we have done all that ever God commandeth us, (which is impossible for man too do:) yet is the case such, as he can still find some mean or other too condemn us, yea and yet shall he himself continued righteous all the while. What have we then too do, but only too humble ourselves? And furthermore let us learn to know, that God useth a double goodness towards us, when he both giveth us his law, and also plucketh us out of the damnation wherinto the same casteth us. Ye see (I say) one point of God's goodness when he speaketh so familiarly unto men as too say: Go too, I own you nothing, and you be indebted and bound unto me as much as you are worth: I can deal with you as I think good, and yet in the mean while it shall not be for you to say unto me pay us: for in as much as ye be mine, it is good reason that all that ever you have should be dedicated to me. Nevertheless I will bear with you so far as too be contented, that if you fulfil my law, I will give you everlasting life in reward, notwithstanding that I might requited it at your hand with out recompense. Seeing then that God speaketh thus in his law: do ye not see his great goodness already? For this righteousness which he requireth at our hands, is such as it is to be required of pure creatures, such as the Angels of heaven are. For there is no respect to be had too our own nature as it is now sinful and corrupted: we must always bear that well in mind. But seeing that God hath spoken so: we should all of us be confounded and damned, were it not that he goeth on further, and setteth his mercy before us. Otherewise we should all abide accursed, notwithstanding that we had performed all the things that are contained in his law. Howbeit, forasmuch as our good God holdeth us up, notwithstanding that we have both the ways done amiss: that is the thing which draweth us out of the curse of the law. So then let us remember, that God doth well give us 'cause too come unto him: not to plead with him, nor too justify our case: (for all mouths must be stopped:) but too acknowledge ourselves by all means indebted unto him. And verily even our own mother wit●e doth us to understand, that we must needs be condemned: yea and though he speak not one word, yet is it enough that we have the said judgement engraven within us, so as there is not any of us that cannot or at leastwise aught not to be his own judge, if our own hypocrisy letted us not to know it: for our own conscience must spite of our teeth reprove us: Lo here a special point. And furthermore, in stead of umpires to hear our matter debated: let us seek to jesus Christ that he may be our umper too take up the matter. Let us not desire too have a judge to lay hand both upon him and us: but let us beseech him, that there may be some means of atonement between us and his Majesty. You see how God is estranged and separated from us: and what is the cause of it? Our sins, sayeth the Prophet Esay. For God dwelleth in us by his power. How have we our being, our moving, and our life? How have we any continuance at all, but by reason that his power is spread out through all things? And yet for all that we cease not to be separated from him through our sins and iniquities. What must we do then? What remaineth more? That jesus Christ put himself betwixt us: jesus Christ must be fain too be our daysman, not too pass in judgement upon the Majesty of God, nor too set God at the bar with us: but to be the mean to reconcile us unto God, and to draw us after him as our head, to knit us in such wife unto God, as we may be all one in him, as the Scripture speaketh. And hereupon let us learn to humble ourselves and say▪ Lord we come unto thee, not too plead, nor to presume upon any thing that is in us or in our own persons: but because thou art favourable to us, and because thou art willing too receive us for thy son jesus Christ's sake. That is the thing whereof we vaunt ourselves. Not that we must not continued confounded as in respect of ourselves: but that forasmuch as it pleaseth thee to make us feel thine infinite goodness which thou hast set forth in thine only son our Lord jesus Christ, whom thou gavest too death for our sakes: we will not now doubt but thou wilt receive us, notwithstanding that we be too unworthy of it.  
But no we let us fall down before the Majesty of our good God, with acknowledgement of the innumerable sins which we cease not to commit daily against him beseeching him that forasmuch as we be full of filthiness and infection, it may please him to purge us, and to rid us from all our spttes, and specially too correct this hypocrisy of ours where unto we be much given, to the end that we misliking the faults and offences which we have committed heretofore, may desire nothing somuch as too return unto him with true repentance, assuring ourselves that we shall not fail too get pardon at his hand, at leastwise so well come too him in true soundness of heart, praying him moreover too govern us in such wise by his holy spirit: that although we be full of many infirmities, and be so many ways defiled: yet it may please him to receive us, and not to use rigour and extremity towards us. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.    


The xxxviij Sermon, which is the first upon the tenth Chapter.  
1 MY soul is cut off in my life. I will leave my complaint upon myself, I will speak in my bitterness.  
2 I will say too God, condemn me not, show me why thou pleadest against me.  
3 Is it good for thee to do me wrong, or too cast away the work of thine own hands, and to clear the device of the wicked?  
4 Hast thou eyes of flesh? lookest thou after the manner of men?  
5 Are thy days as the days of men? are thy years as the years of a mortal man,  
6 That thou shouldst search out mine iniquity, and make inquiry of my sin?  
THe things that are spoken here by job, may well be spoken by every of us so farforth as they be good and holy prayers made unto God, and as he will allow them. And first of all, if we be pressed with anguish, we may well say that we shall get no good by advancing ourselves against God in going to law with him. Secondly, we may desire him too make us feel our sins. For the chief condemnation that he shall pronounce upon us, shall boot no whit to our salvation, except we be touched to be overthrown in ourselves. For a man must become his own judge and condemn himself, if he will be quit at God's hand. Also we may well mark all the shows that are added immediately, that is to wit, that it is no reason that God should give the wicked short occasion too like of their blasphemies and lewd dealings: and that on the otherside, he is no earthly creature that he should be desirous too revenge himself: and finally that we be the work of his hands. Lastly [we may well say] that he need not too put men too the rack too bolt out their misdeeds, for all is known unto him. So then we may well use the words that are reported here, in good sort. But we see how job uttereth his passions where with he was carried away: not that he resisted them not (as I have declared afore:) and yet for all that it is not to be gathered but that in the mean while he was cumbered with them a the first brunt. And he confesseth here, that he was in such bitterness, that although he should gain nothing by it, yet could he not but strengthen himself in his complaints, or rather give them their full scope. For the Hebrew word that is put there, signifieth both to leave or let loose, and also to fortify or strengthen. Therefore let us mark well that job speaketh here as a man over-full of passions. Nevertheless he knoweth what the nature of God is, and restraineth himself, neither laboureth he to make his own case good by accusing God. But contrariwise he confesseth that he is amazed, and as it were out of his wit, as men say. And therefore he resorteth to praying unto God, that (before he condemn him) he should show him wherefore he goeth to law with him, and that before he bring him down to that point, he should make him perceive the reason why he endureth it. And now let us go through with these matters from word to word. He sayeth, My soul is cut off in my life. The Hebrew word signifieth oftentimes to mislike, as if he should say, my soul is weary of my life, or I am loath to live any longer. But the truer meaning is to say, My soul is cut off in my life. And why so? For although he were alive: yet notwithstanding he confesseth that his state was such as he was even as good as dead. Behold (sayeth he) my life is no life. For I live in death. And thus ye see that his meaning was so. And hereby he confesseth himself to be as it were past hope: yea verily as in respect of Gods handling of him. He had still a hope in God: howbeit, too trust thereunto, it behoved him to go out of his own person. And this is a point which we aught to mark throughly. For if we look but upon our present state, what can we do that we should not be utterly overthrown by it? And for proof hereof, although a man be at his ease, yet hath he no continuance too bear out the inconveniences of this life: and if he look upon his own frailty, he is besieged with a hundred deaths, and he hath but a shadow of life. But specially when God scourgeth us, and showeth himself as our adversary, so as it should seem he will thunder upon us, so as on the one side we consider our sins, and on the other side have an eye too this so perfect and high righteousness which is in God: it is certain that we cannot conceive any hope of salvation in ourselves. Notwithstanding, they that suffer themselves too be overcome by such temptations, do well show themselves to be overdull, that is too say, that they have not any such feeling of God's judgement as they aught too have. For whosoever is touched rightly and to the quick, shall feel himself as it were in hell when he bethinketh him of his sins, and specially if God summon him before his seat, and make him feel how guilty he is. It is not for naught then that I told you that job confesseth himself too be as it were past hope, yea verily as in respect of himself. neverthelater, so it is that he tasted God's mercy and fatherly love whereunto he always had his recourse. That was the thing whereby he was sustained, and overcame so great a temptation. And it is for us also to do the like. For after we have considered our sins and be sorry for them: we must hearken too this sweet and amiable voice, whereby God calleth us too himself, for he promiseth not salvation and life too the Angels only, and to such as are able to show themselves righteous: for if it were so, there were not that man i● the world which should not be shut out from life and salvation. But God declareth that he will be favourable to sinners, which are utterly cast down in themselves, so as they know not where to become. Ye see then how it is not in ourselves, but out of ourselves that we must seek comfort when we have sorrowed at the sight of our sins. And when we feel such troubles as we see nothing but hell open before us to swallow us up: then must we lift up our eyes aloft, too look upon the inestimable goodness of our God, whereby he is willing to call us to salvation, notwithstanding that we be as good as damned already. Thus ye see what we have to note upon the first place. Now whereas job sayeth, that seeing it is so, He will take leave to talk against himself or upon himself: therein he declareth that he meaneth to bewray the passions wherewith he was turmoiled, which of themselves were evil and damnable. Nevertheless job intended too lay them forth, to the end men might know that he was oppressed with heaviness, yea even with such heaviness as he saw no remedy, but was fain to make his moan so, being a frail man. But the holy Ghost had yet a further foresight. For he meant that job should be a Prophet and teacher unto us, to give us warning what our affections be. For it behoveth men to know themselves, and to be warned of their infirmities, that they may take heed too themselves & bridle themselves, for somuch as if they let themselves at liberty, they shall keep neither mean nor measure. Lo how we aught too apply this lesson too our instruction. Nevertheless it behoveth us to mark well this speech where job sayeth that he will take liberty to make complaints against himself. As if he should say, I know I shall gain nothing by standing in contention with God. Ye see then that the Preface which he useth, importeth a very profitable lesson. For men are of opinion that they shall discharge themselves well enough, if they may fret and grudge against God. And here ye see wherein the wicked comfort themselves: For behold, it will seem too them that they are well eased of their burden, when they have spewed out some blasphemies and uttered their impatience: and yet for all that, it booteth them nothing at all, they make their case much worse than it was. If we have any thing that overlodeth us, well, if we can cast it too the ground, we be unburdened: it is true: but If I have a great burden upon my shoulders or betwixt mine arms, and I would cast it upon mine head, and make a great striving to do it: that were the next way too break my neck. And what have I gained by that? Even so is it with us, when we will plead with God: it is all one as if we would hoist up a burden upon our head, and it must needs fall upon it for any thing that we can do, for which way soever we flee it shall light upon us. We see then that men do naught but destroy themselves when they vomit and spew up their murmurings and blasphemies after that fashion against God. And thus ye perceive why I said that this lesson is greatly for our profit. True it is that God would have us use this homeliness of vnburthening ourselves into his lap. But the manner of proceeding therein is very diverse, as it is said in the Psalms, and in many other places of the holy scripture: the manner is, that we should consider that God will provide for all, and that forasmuch as it is his office too govern the world, he can well remedy all our needs, and will give us relief when we be overfore oppressed. Lo how we may lay all our cares and griefs in God's lap, and he will take charge of them, whereby we shall be eased of them, yea, if we come to him with prayer and supplication. If we have any heaviness or grief that nippeth us, [let us say,] well Lord, it is in thee to succour thy faithful servants when they pine in pain. I come hither not knowing what shall become of me, if thou pity me not. Now therefore when we shall have requested God after that sort, and he shall have yielded us record that he hath not been deaf to our desires, but that we are sure he hath heard them: that is a good discharge: for God cometh still before us, and receiveth our burden which we deliver unto him. But as for those that harden themselves in their pride, and are puffed up with it and carried away by impatiency: what do they? They bend themselves against God, as if a man would shoot an arrow at heaven: and the same must needs fall back upon their own head: or as if a man should cast up a stone, and the same should light upon his own pate also. Therefore when we make our complaints, let us be well advised that the same be done with all lowliness, yea, and that we rest wholly upon God's providence, grounding ourselves upon the goodness and fatherly love which he hath showed us, and going unto him with prayer and supplication. If we do so: then shall we be unburdened and God will provide for all. But if we think to amend our case by grudging and by casting forth some bitter talk, it is certain that thereby we shall bring ourselves in worse plight than we were afore. Ye see then what we have to consider upon this text, where job confesseth that if he give his excessive passions head, the same must needs rebound back upon himself or against himself. But in the mean season he declareth, that his intent was not to lift up himself against God, but to acknowledge that all the complaints that he should make, came of the grief that he endured by his adversity. Therefore let us acknowledge our faults: but yet when we have acknowledged them, we must also seek the remedy of them. Do we perceive that our flesh is unable too bear the afflictions which God sendeth us? Let us run unto him that hath the spirit of strength, yea not for himself, but to deal it abroad to such as have need of it. Now when men know their infirmities: what have they too do? Behold God telleth them that he is able too help them, and strengthen them. Seeing then that we are warned so of our diseases: why go we not to the Physician? But what? It seemeth too most men that it is a sufficient discharge for them too say, it is true that I have sinned, but I am a man of flesh and blood, I am neither of iron nor steel, if any misfortune happen unto me, I must needs feel it. All this is true. But in the mean while whereunto serve all the warnings that are given us in the holy scripture? Serve they not both too show that when God warneth us of our sins he would have us to be sorry for them, and that every of us should hate himself seeing himself to be such a one? Again, whereto serve the promises also which he addeth, but too make us too come strait unto him, praying him to perform them in us, and that we may not doubt, but that he is ready too secure us whensoever he seeth us driven too necessity? Ye see then that the thing which we have too do, is not only to acknowledge our faults, but also to come unto God that he may amend them by his goodness and by the grace of his holy spirit. And job saith, that he will cry unto God, saying: Condemn me not, but show me wherefore thou pleadest. Hear job speaketh still as a man troubled in his wits. For he is very loath that God should proceed with him by the said secret and hidden rightfulness whereof I treated yesterday: but he would have God to examine him after his ordinary manner. I said afore, that God hath given us a sure rule in his law: and that if we be entreated according to our offences, we behold God's righteousness which is set forth there, and our indictment is given us and laid afore us in writing, insomuch that we see there the Articles that are proved against us, yea and so well proved, as they suffice to cast us. Therefore when men are scourged at God's hand for their sins: then see they in the law, not only their sentence of condemnation, but also all their whole indictment. There the matters are so laid forth from point to point, as they be fain to cast their heads into their bosoms. Howbeit forsomuch as God scourgeth not job after the ordinary manner, but had granted Satan leave too trouble him: Therefore job saith, Condemn me not till thou hast first commenced thine action against me. And this is said, because Gods secret justice is very strange for us to know: for our wits cannot attain thereunto. And why so? For we are always desirous to know the reason why God worketh so: we would have him accountable to us. And when God scourgeth us, and letteth us not know wherefore: thereupon we are amazed, and we are angry at it. How so? Is not God righteous? Then must not all that he doth needs be ruled by reason and uprightness? Yes, but I see it not to be so, but rather the flat contrary. See how men are puffed up to plead against God, They make discourses within themselves, yea even discourses of hartburning and sumishnesse. Thus ye see what job seeketh in this sentence. But yet for all that, God was able to show him plainly, yea say I, and to make him perceive that how righteous so ever he had been, it was good reason that he should be chastised for his sins. And wherefore doth he then make such protestation? for he seemeth to bear men in hand that his case is good, if God would chastise him by the rule of the law. Not not: But he rather hath respect to the purpose of God: which is that he should confess himself unfeignedly to be a sinner, and that although God had good reason to punish him so grievously: yet notwithstanding he did not punish for his sins sake. And for proof thereof, he saw many wicked folk in the world, who were spared whilst he was punished: and as for his own part, he had always endeavoured to serve God to the uttermost of his power. Wherefore then was he so scourged, but because God had some other special consideration? ye see then what job pretendeth here: that is to wit, to obtain that God should handle him after an ordinary manner, too the end to make him perceive his sins. And heerewithall we have to apply this present lesson to our own instruction, and it will stand us in great stead. The applying of it is, to pray God to show us wherefore he entereth process against us, and why he calleth us to judgement. For without that, all the chastisements that we can endure are to no purpose: according as we see that the greater part of the world do harden themselves against God. We see how God's scourges do beat both great and small: and in deed, every man crieth, Alas that the wretched world is no better now adays: but in the mean season where is the repentance? what avail all these chastisements? It seemeth that men have conspired to withstand God, and to beat back his blows: insomuch that if God give them never so great strokes with a hammer, we see their hearts are as stythes: and so far off are they from softening, that they rather harden at it. Whereof cometh this, but because we want the wisdom and discretion to know, why God pleadeth against us? So than it is a very profitable petition for us when we desire God that he should not simply condemn us, but rather make us to understand wherein we be guilty, and enlighten us by his holy spirit, that we may enter into the examining of our own consciences, and when we have well considered our sins, we may mourn for them, and not have any other intent than to return unto him, and to yield ourselves confounded in them, that he may have pity upon us. Lo here a special point. And besides this, there is yet another second request: which is, that Gods punishing of us may not be to oppress us utterly: but that he will deal with us after such a sort, as we may have leisure to bethink us of our sins. And this present request differeth from the other. Why so? If God should come with so great and heady violence at the first brunt, as we might be utterly dismayed at it: what would become of us? We should not have the stomach to acknowledge, Alas, God is my judge, and yet he never ceaseth to be my father still. But as a miserable offender that is condemned, is as it were dulled when he is drawn to the gallows, and is like as a block of wood unable to receive comfort though it be offered him: even so ye see that we are in the same taking, when God doth by the said horrible extremity begin to show himself against us. For [out of hand] we conceive eternal death, which is so cumbersome to us, as it overwhelmeth us with such darkness, that we have not so much as one little spark of good comfort to come unto him. We before possessed with such a fearfulness, as we have not the wit to say, alas my God, yet give thou space of repentance to thy silly poor creature which presenteth himself before thee. Therefore we have great need to return unto god after the example of job, praying him to indite us before he condemn us: that is to say, to deal so mildly with us as we may have respite too bethink ourselves. And here ye see why jeremy likewise saith, Lord chastise thou me, howbeit with measure. For he saith well-enough, that if God listed to deal rigorously with us, we should be utterly overwhelmed, we were past recovery. Therefore he beseecheth God to chastise him with measure: that is to say, that the chastisement may be tempered and moderated in such wise, as he may read and quietly examine his faults, to be sorry for them: and that thereupon he may also take heart to return unto God in hope of forgiveness at his hand. You see then how it behoveth us to do: and it is more than necessary for us to do it. For we see how God's scourges are continually sent abroad through the whole world: and the cause of the mischief is the same which I have showed already: that is to wit, because men consider not why God scourgeth them and beateth them after that fashion. Again we see men are besotted with such a presumptuousness, yea and with such a foolish rage: as they think themselves always able to justify themselves before God. Then seeing that this pride is so deeply rooted in our nature: we aught to be so much the more provoked to make the said petition which I have spoken of: that is to wit, that God should show us wherefore he sueth against us: that is too say, that he should make us to feel our sins in such manner, as we might be driven willingly to confess ourselves guilty, and afterward be taught to return unto him. But yet for all this, whensoever it shall please God to show men wherefore he pleadeth against them, there is not that man which hath not his inditement thoroughly framed already (not not even the rightuousest man upon the earth) I say even according to the rule of the law, so as God needeth not to bring us to his high justice which is incomprehensible to us: but only that we look upon our own life on the one side, and on the otherside considering what Gods law requireth, comparing our works with the rule that God hath lent us: and then shall we be driven to utter confusion. Wherefore is it then, that men presume so much both upon their works, and upon their virtues, and upon their merits▪ It is because they never knew what Gods justice is. For whereof cometh this hypocrisy in the popedom, that men shall preach free will, merits, and satisfactions, and set up their bristles in such wise, and bear themselves in hand that they may come perking before God, yea and press thither like shameless strumpets. They be full of filth and uncleanness, and yet notwithstanding they preach their own merits: and they bear themselves in hand, that when they have done amiss, they can well quit themselves again by satisfactions. And whereof cometh such pride, but because they were never rightly cited before the said judgement seat to feel how guilty they be? Therefore let us mark well, that when we desire God to show us wherefore he pleadeth against us▪ the justifying and quitting of ourselves must not be the mark that we must shoot at: but rather we must yield ourselves guilty that we may be received to mercy. For behold the only remedy which is left us, is to desire God to pity us, because that we for our part can bring nothing to him but our own confusion. Thus ye see what we have to mark in this strain. But by the way job addeth, Is it good for thee to do me wrong, and to cast away the work of thy hands, and to make the determination of the wicked to shine? Or [is it a pleasure to thee] to be privy or of counsel with the wicked? Hear job speaketh of the nature of God, even to the intent to obtain his request. As I have touched heretofore, God suffereth us to use such manner of speech as this, when we come unto him: that is to wit, [he giveth us leave] to speak familiarly: nevertheless, this must be done with all lowliness. For when God is so friendly as to abase himself too the intent we should not allege that we be set too far off from him: it is not too give us boldness to overshoot ourselves so as we should come scornfully to him and disdain him. Not: but it is too the end that our sorrow should not overwhelm us in such sort as we should not be able to take breath, and be out of all hope that God will regard us. Thus ye see the mean that we have to found some easement when it shall seem that we are utterly undone as in respect of ourselves: which is, that we cease not for all that, to lay open our hearts so familiarly unto God, and to make our moan unto him as a little child gets him to his father, seeing he giveth us lean so to do. You see then how the faith of gods children may be well established, not in pride and overweening, but in true lowliness: And now let us come to that which job sayeth: Shalt thou gain any thing by doing me wrong? or by casting away the work of thy hands? God's righteousness is tried by this, that he is not like men who are led by affection. Whereof cometh it that men do wrong, or harm, or some other annoyance by guile or malice to their neighbour? It is because it profiteth themselves. Wherefore is it that a judge is bribed? Wherefore will he oppress good men, and support wicked men? Will he be led by credit or favour? It is because it seemeth to be for his profit, or to win the good will of some person, or else to avenge himself. But none of these things can fasten upon God. We see then that his righteousness is proved on the one part. For when God scourgeth men, doth he bend himself against his enemies? Not▪ he addresseth himself to his creatures: for we are the work of his hands, he hath created and fashioned us. Will he then destroy that which he hath made? Not: And therefore it behoveth us to conclude, that God cannot use either wrong or cruelty towards us. He cannot use any wrong: verily because he requireth not any thing at men's hands, but that which is due to him. And they are convicted thereof. For although they be malicious and stubborn: Yet have they always some respect unto him. True it is that some are so overbold in naughtiness, and give themselves so wholly unto it: as they think not at all upon God. Notwithstanding, (as I have said) even nature imprinteth always this understanding in men, that if they know it not to be for their commodity and profit to do extortion and wrong to their neighbours, they will not do it. Then if men being evil of themselves, do no evil but to their own profit: can God who is the fountain of all goodness, and the rule of all right, be moved too do us harm and to punish us wrongfully, without having any profit by it? So then we see here one proof of God's righteousness. Again it is manifest that he can use no cruelty against us: we are his workmanship inasmuch as he hath fashioned us. It is certain therefore, that forsomuch as we be his workmanship, he will not destroy us without cause. We see that when a workman hath made a piece of work, he would have the fame to be preserved still. But God hath put us into this world: and we be as it were the record of his power, righteousness, goodness, and wisdom. Will he then destroy us without cause? It is doctrine greatly for our behoof, if so be that we be able to apply it well to our instruction. Yea: for Satan will tempt us at all assays, to be offended with God, as who should say he used overgreat rigour towards us as if he were unrighteous. But we must have the stay too say, how now wretched creature? against whom bendest thou thyself? imaginest thou that thy God doth thee wrong? is it possible for him to do any? thou art full of sin, thou art full of malice, craftiness, and deceit: and yet notwithstanding thou hast an eye to thine own profit when thou dost any man harm. If thou annoy or impeach any man, it is too further thyself by another man's loss and hindrance. And can thy God gain any thing by thee? Wilt thou make him copartner of thine unrighteousness and sin? Then if we can consider thus far: it is certain that we shall be horribly afraid to treat after that sort of God's righteousness, or by any means to bring it in question. Furthermore if we consider ourselves and say, how now? God hath set thee in this world, and he hath spread out his gracious gifts and the great treasures of his goodness upon thee, which if thou mark in thy body, thou shalt have matter enough to ravish thee into wondering: Must thou not needs be very unsensible, yea and possessed with the devil, when thou shalt charge thy God with any cruelty, who hath showed himself so gentle and loving towards thee? Ye see then how we must practise this lesson, that we may have skill to profit ourselves by it. But the saying that is added is yet more to be practised For there is nothing more rife with us, than to be out of patience when we see the wicked and the despisers of God to be in their ruff, as though they had the world at will: and to make their triumphs in scorning of God and of the Gospel, and of us that profess it. As how? God afflicteth his Church: and by and by ye see the wicked are in such triumph as they think they have won the goal, and it seemeth that God favoureth them. Afterwards there cometh some trouble, things go clean backward, and whereas we aught to be confirmed more and more, that the number of the faithful shall increase, and whereas we aught to be strengthened in faith & in all goodness: we see that many which made pretence to believe the Gospel, slip their heads out of the collar, and become much more wicked and outrageous than the open enemies. We see other things also whereof there is no hope at all that they shall amend to the better, and this is it that grieveth us. And how is it (say we) that God suffereth this gear? It seemeth that he is minded to advance the wicked here, and that he is willing too open their mouths that they may spew out their blasphemies against him: It seemeth that he is altogether against us, and that it is a pleasure to him too have us vexed and made a laughingstocke to all men. And will God so clear the devices of the wicked. Will he take their part? will he be a partner of their corruption and filthiness? Lo what gear may run in our heads. So much the more therefore behoveth it us to be fenced against such temptations, according as job setteth down both twain of them in this sentence. For on the one side he confesseth that it came thus to his imagination. How now? it seemeth that God taketh the wicked men's part, and that he hath made a compact with them too give them so much the more boldness. job then confesseth, that this temptation came in his head, howbeit that he withstood it. I or he confesseth it to be impossible that God should not be utterly against evil, because he naturally hateth it: otherwise he should be fain to deny himself. So then forsomuch as God is the judge of the world: he must needs hate all unrighteousness. Wherefore let us assure ourselves, that he will never clear the intent of the wicked, that is to say, he will never show himself to allow it. What will he do then? He will exercise our patience in the mean while? Therefore let us be armed against all stumblingblocks. When we see the wicked, the enemies of the truth take occasion to scoff at God, and at us, by reason that things are so confounded in the world: Let us say, well, yet is not God on their side for all this, for in the end they must be confounded in their pride: But it behoveth us to look further. Behold now is the time of darkness, as our Lord jesus Christ termeth it, when the civil hath such a liberty to do mischief, that the wicked have the reins of the bridle loose in their neck. He sayeth it is the kingdom or reign of darkness when things are confounded as it were in the dark. But God will chase away the darkness, and give us light at length, according as we have most certain promise of it. Then let us tarry, and be quiet, and conclude that it is impossible that God should favour the devices of the wicked, howsoever he seem to dissemble the matter in the mean while towards us. And therefore we must be patient to the end. For in time convenient he will show us that we have not been deceived in waiting his leisure. Lo what we have too note concerning this text. Now as touching that which job addeth: that is to wit, whither God have such eyes as man hath, or else whither his time be as the time of a mortal man: it is too show that God needeth not to make long inquests against us: as if he should say, Lord, thou knowest all things, yea and they were present with thee before the creation of the world. Therefore thou needest not to use the ordinary course of earthly judges, who make long processes while they hold offenders upon the rack. For they do so because of their ignorance: but thou haste no need too do it. So then wherefore handlest thou me so rigorously? job speaketh very well of God's nature, but he concludeth very ill. For he bewrayeth his excessive passion as I said afore. But the chief point is that we should consider how too apply this lesson to our own use. Whereas job desireth to be eased because God hath not the eyes of a mortal man. Let us understand that when God scourgeth us, he doth it not too bolt out the certainty of aught that is unknown or concealed from him: but to make us to understand it. Why doth god suffer us to pine away by process of time, seeing he can make clean riddance of us a● the first blow. He doth it to the end we should bethink ourselves the better. And here job is contrary to himself. Wherein we see that men's passions are so divers, that oftentimes they speak against themselves. Even as we see the waves of the sea do break one another with their violence: even so do our passions which are contrary and repugnant one against another in us. We see it not a whit. But if we would shore up our eyes, we should found there is such contrariousness in ourselves, as we speak one while one thing, and another while another. And behold what happened unto job. He said even now, condemn me not, but show me wherefore thou sewest me. Well, God meant to show him why, but he on his side knew it not. Howbeit he sayeth that he is pressed overfore: not that he had not patience continually (as I have said) but the same was not so perfect as were requisite. So then whensoever and as often as we shall happen to be smitten by God's hand, and that as soon as we be scaped out of one woe, we enter into another, so as we continued in linger pain, and see no end of our miseries, but when we think to pluck the one foot out of the mire, the other sinketh further in: Let us acknowledge that God afflicteth us, not because he taketh any pleasure, profit or advantage by it, but because it is his will to draw us too him by that mean. And so let the same make us to think those afflictions sweet and amiable; seeing we perceive them to tend to our salvation and welfare. In any wise let us not be out of heart, when he scourgeth us divers ways. And when he hath given us one stripe, if he turn again and strike us twice or thrice more: Let us say, well Lord, seeing it pleaseth thee to hold us as it were upon the rack, suffer us not to be rooted in naughtiness as we should grinned our teeth against thee though we be convicted of our sins: but make us to come with right meekness to sue for thy mercy, that we may found thee favourable & pitiful towards us. Behold (I say) how we aught to do. And because we have none access to God but by our Lord jesus Christ: let us repair unto him, praying him to put us in such readiness, as we may be received at his hand. And although we must be fain to endure many troubles and miseries during this present life: yet if we bear them patiently, let us not doubt but all shall turn to our welfare, and serve us in stead of salves and medicives.  
And now let us present ourselves before the majesty of our good god, in aknowledging the innumerable faults where of we be guilty in his sight: praying him that after he hath made us to perceive them, he will also withdraw us from them, and so govern us by his holy spirit, as we may fight in such wise against the temptations of our flesh and of the world, that when we have overcome them we may come to the triumph of glory which is prepared for us in heaven. And so let us all say, Almghtie God, etc.   

The xxxix Sermon, which is the second upon the tenth Chapter.  
7 Thou knowest that I cannot do wickedly, and that no man can deliver me from thy hand.  
8 Thy hands have made me, they have fashioned me wholly round about, and dost thou destroy me?  
9 Remember that thou haste made me as of clay, and that thou shalt bring me into dust again.  
10 Haste not thou poured me out like milk, hast not thou set me together like cheese?  
11 Haste thou not clothed me with skin and flesh, [and] knit me together with bones and sinews?  
12 Thou hast given me life and grace, and thy visitation hath preserved my Soul.  
13 These things haste thou hidden in thee, and yet notwithstanding I know that it is so with thee.  
14 If I have sinned, thou wilt imprison me: thou wilt not suffer me to scape unpunished.  
15 If I have done a miss, woe is me: If I have been righteous, yet shall I not lift up my head, seeing I am filled with shame, and knowing mine affliction.  
IOb going forward with that which was declared yesterday, telleth God here that he needeth not to make inquisition after the manner of earthly judges. Why so? Thou knowest (saith he) that I can do no evil, and that no man can deliver me from thy band. If men have an offender in ward, they will be afraid lest he should do worse than he had done afore, if he escape, and specially they labour to revenge themselves of that which is past. And that is the cause why men are fain to kill those in whom there is no hope of amendment afterward. But job sayeth that it is not so with God. Wherefore? Thou knowest (sayeth he) that I can do no evil, and thou knowest that although thou deliver me from this punishment, I am always subject to thee, whensoever it pleaseth thee thou canst bring me again too this wretched plight wherein I am now. Seeing it is so: what should provoke thee to put me to so many torments? As I have said already, all these requests may well be made unto God, so it be with all lowliness, that we stand not in contention as though we would blame him for handling us to rigorously or else allege some reason in our own behalf to justify our case withal. When we come not after that manner, but with a settled purpose and mind to say, Alas Lord, as in respect of thyself I know thou proceedest not after the manner of men: for what should lead thee to do so? Thou knowest what I am, thou knowest what is in my heart: again it is in thine own power to bridle me: though I were the wickedest caitif in the world, yet could I not escape: what shall I gain then by striving against thee? For who am I? I am but dust, I am a poor mortal creature. (Lo here a special point.) And moreover, if thou do but blow upon me, I shall be right naught at al. Lord I know therefore and conclude, that thou art not led by fleshly affection when thou scourgest. What remaineth then? Make me to feel thy goodness. When we be well assured of God's rightfulness, and therewithal have this full purpose to incline ourselves to steadfast trust in him: Let us not imagine that he heareth us not, or that he will not show us mercy. Thus ye see how we may use Job's talk. And after he hath said so he addeth: Thy hands have made me, they have fashioned me wholly round about, and yet for all that wilt thou destroy me? Hear he returneth to that which was declared yesterday. For this matter hath been touched afore, and now he confirmeth it new again, and not without cause. For it is a matter that aught to comfort us greatly, that if God use rigour towards us, he doth it not of any cruelty. Why so? for he hath a regard of his own work and of the thing that he made. Therefore as often as God striketh us, we must always think thus: Well then, I made not myself, God lifteth not himself up against a strange thing, I am the work of his own hands. And sith it is so, it becometh me to say that he hath good reason to deal thus with me. For he is not cruel: it is certain that he acknowledgeth his own work. God doth (as a man might say) look upon himself, and behold himself in men as it were in a glass: and it is not without cause that he looked upon all that he made and found it good. But man is his principal work, and the excellentest of all his creatures. It was his will to utter that thing in him, which he had put but in small portions both in heaven and in earth, and all living wights: in somuch that man is termed as the little world, wherein we see so many wonderful things, as a man must needs be astonished at them. Sigh it is so: we must always believe, that God beholding his own workmanship in us, will be moved and inclined to do us good and to maintain us. For we know what is attributed to him in the holy scripture: namely, that he preserveth that which he hath made, and bringeth the thing to perfection which he hath once begun. Then seeing the case is so that he hath used so singular favour towards us: there is no doubt but he will continued the same to the end. Now we see that this matter (that is too say, this our considering that God made us) aught and can stand us in great stead, if we apply it to good use. And here ye see also why job maketh a larger discourse of it. In this verse he saith, Lord, wilt thou devour me, (for so signifieth the hebrew word which we translate wilt thou destroy me) seeing thou hast fashioned me wholly round about? He meaneth that there is no fault at all too be found. For one may well make a goodly piece of work, but it shall not be so perfectly polished alike throughout; there will be some part of it wherein he hath not used the like cunning. If a man make a piece of fair tapistry, there shall be no more but the outside of it beautiful to the eye, that which is out of sight shall be altogether il favoured. But as for man, we see he is polished through out from top to toe, so as there is one orderly workmanship in him throughout, (yea according to the order of nature) and there is no exception to be taken in him even to the tips of his nails. job therefore meant to express here the infinite wisdom of God which uttereth itself in the shape of man: as if he had said, Lord, wilt thou destroy so excellent a work wherein a man may see thy wisdom, thy power, and inestimable goodness to thy glory? Wilt thou take pleasure so, in defacing thine own glory which appeareth and shineth in men? Now we see what his meaning is: howbeit he addeth that which I have touched: that is to wit, That God hath made him as clay, and shall bring him to dust again. As if he should say, Lord, were thy workmanship taken out of me, what should remain? for my beginning is of the mire of the earth. True it is that there is none but Adam that God made from out of the earth. But hereby yesee from whence we have our first beginning. We must all of us come back thither. When we bethink us from whence men are come, and whereof they be made, that is to wit of the earth: let us assure ourselves that the same is verified upon us all in general. Now seeing that God hath made us of the earth: let him take away that which he hath put to us, (that is too say, let him withdraw his power, wisdom, and goodness which he hath shed out upon us:) and we must needs return from whence we came. The case then standing as it doth, will God destroy us? were it not as much as to deface his own glory? Yes, if he did it without reason why. For when he destroyeth the wicked and unrighteous, it is because that (as much as they could) they have blotted out the image that was printed in their nature. And in deed Moses declareth that God was sorry when he saw that men were corrupted after that fashion. Behold (saith he) God repented that ever he made man. Not that there is any changeableness in God to repent him of his doing: for he had well foreseen all things before the world was made. But Moses showeth there, that God misliketh men when they be so perverted and turned away from the soundness and righteousness which he had put into them. Hereby than we see that God doth always acknowledge his workmanship in men: howbeit that therewithal he doth always utterly mislike of their sin, the which proceedeth not of him, nor cambe fathered upon him. And after this job addeth: Hast not thou powered me out like milk? Hear he speaketh of man's begetting, which is a wonderful thing whereat all our wits are confounded. For to say, that of man's seed there should engender a living wight, a wight so polished as there should appear such an orderly disposition in him, as might ravish men's minds and make them astonished at it: aught not God to be magnified therein? what difference is there between the original of a man and the making of a cheeze? For we see, that of milk, after it is set together and curdled, folk make cheeze. But who can say that a living creature, a creature that beareth the image of God in it, a creature that is so well framed, shall proceed of that which is the groundwork in the begetting of men? Forsomuch then as there seemeth to be no likelihood that a man should be formed out of man's ●eede: so much the more is it too be seen that God's intent is to be glorified therein. Therefore let us be as it were ravished to say. Lord what a workman art thou, that men should be compacted after such manner of dung and filthiness, and yet notwithstanding become so excellent a thing? For when we look upon a man, we must needs be abashed whither we will or no. And whereof cometh that? Of a shameful thing and such a one as men are loath to speak of. You see then that God hath so abaced us in our begetting, as he will have his power, righteousness and wisdom the better known thereby. Lo what job hath uttered here. And for the same cause he addeth, Lord thou hast clothed me with flesh and skin. Now, do these things proceed of man's seed? It is nothing but infection and filthiness, and yet notwithstanding behold how skin, behold how flesh, behold how sinews [come thereof,] which are things whereat all the world may be amazed. Seeing then that God hath packed so many miracles together in one body, and showeth us there so fair and lively an image of his majesty: have not we cause to say, Lord, here are things that far pass all our wit and reason? But after that job hath spoken of man's begetting, he addeth: well then, Thou hast given me life and grace, and thy visitation hath preserved my Soul. Herein he showeth how God thought it not enough too have fashioned him in his mother's womb and too have given him so excellent a shape. But besides this (sayeth he) thou hast given me life and grace. By this word life, he meaneth the liveliness and power that is in the Soul. For the body of itself hath no moving: it is but a dead thing. Thou therefore o Lord hast quickened me: that is too say▪ the shape of my body is not the chief thing that aught to be magnified in thy work. True it is that even in that, a man may see thy wonderful power and wisdom. But the Soul is yet more, that passeth. And heerewithall, the Soul hath not the common life, such as is in the brute beasts, whose soul hath power to feel and mouse, to eat and drink, and to go and come: not only these outwards senses are in man, but also there is reason, and understanding in him, and there is truth in him. For we see what a number of things the mind that is in man doth comprehend. Lo why job matcheth the word life with the word Grace: meaning thereby that the brute beasts are not partakers of the life that is in men, but that there is in men a dignity far greater and of much more value. And successively he declareth that God is the continuer thereof. Thy visitation (sayeth he) [or thy looking to it] hath preserved my soul. For when God hath set us in good state: yet can we not continued unless he have his hand always reached out over us. What is too be done then, that we may continued in the state wherein we be once established? God must be feign to breathe his power into us without ceasing, and be continually at hand with us. Thus ye see why job useth this word visitation [or looking to:] as if he should say, Lord, were it not that thou lookest upon me with a fatherly eye: it is certain that I should be undone every minute of an hour. But thou lookest to me continually, thou knowest my needs, and thou providest for them. Lo how I am preserved and maintained. And in the end he addeth: Although these things be hidden in thee, and thou keepest them in thine own mind: yet know I well that it is so with thee. As if job should say, Lord I know these things are so high, as I cannot reach them at all: but yet notwithstanding, needs must I have some aim of them: I know it is so with thee: that is too say, I have not so perfect a knowledge as were requisite: but yet nevertheless, I know it is so. I have some taste of it on my part: which sufficeth to make me conclude, that thou haste laid forth so great treasures of thy wisdom, goodness, and power in me: as it is impossible for me to value and esteem them as they deserve. But now I see how thou handlest me. For I am unhappy, thou haste shut me here in prison, and I shall never be able to get out. And why so? I look upon the trouble wherein thou hast set me: and because I see not the end of it, behold I am so abashed, that although I were righteous, yet durst I not look up too excuse myself before thee. I am utterly barred of all [plea▪] like as when a judge will not admit any allegations, but barreth the party of his plea, then must the party needs be condemned, notwithstanding all his replications. Even so is it with me, sayeth job. For I see that although I perceive not myself to be faulty: yet notwithstanding thou hast punished me grievously as now. But this is spoken in respect of the excessive hartgreefe whereof we have treated: and yet nevertheless he acknowledgeth therewithal, that if he should come to the said rightfulness of God which is incomprehensible unto us: there he would not think it strange to be handled so. True it is that he could not conceive that thing in his own natural understanding: and yet nevertheless when he shall have considered all things well: he must needs resist the said temptation. Ye see then in effect what is touched here. And now we have to consider and bear in mind, what job declareth here concerning the creation of men, and concerning God's grace whereby they be maintained in their state. Then mark it for a special point when he sayeth, That God hath created us as of Clay, and that we must ●e brought to dust again, when he shall have withdrawn his grace which he had spread out upon us, and this must teach us lowliness. For we see how men set much by themselves, and every one of us could found in his heart to be advanced above the clouds. Why so? he that knows himself well, setteth little by himself. But men through desire to purchase estimation, do shut their eyes, and forget themselves, and pass not to consider what they be, nor what their state is. It is a wonder that we should love so well to beguile ourselves: and yet we do so nevertheless. So much the more must we mark this lesson, which bringeth us back to that point which we would not come at by our good will▪ that is to wit to knowing that God took us out of mire and dirt. Behold what we be. Let men go vaunt themselves, and say they have some worthiness and virtue in them: yet must they be feign in the end to know that it is but dirt and mire. And will not this serve to make us itoupe? we must return too the same state again. Not that God will leave us there, for we hope for the resurrection: but I speak as now of that which is in our own nature. I say that all that ever is worthy too be made account of in our body, is but as a building of mud. If we have any liveliness in us as now: soothly it is but as the greenness of grass, as the Prophet Esay sayeth. We flourish awhile: but our flourishing fadeth out of hand. So then, if we look but to the order of nature: death dispatcheth all that ever is of any worthiness in men, in so much that all returneth into mire, and dirt, and earth. Sigh the case standeth so: let us learn to record this lesson▪ oftentimes, that we may shrink in our horns, and not be puffed up with vain overweening as most men are, but take ourselves too be beholden unto God for all that we have, and hold it of him, and do him homage for it, without lifting of ourselves up against him. For we should bewray too villainous an unthankfulness in us, if we should take upon us the honour that belongs to God, or usurp the things wherein we have no part at all. So then let us be fully resolved of this: namely too know from whence we came, and whither we must return. The thing is meetly common of itself: howbeit forasmuch as we practise it so slightly: therefore the holy scripture speaketh often of it. Furthermore on our part, also, let us learn to consider Gods infinite goodness towards us, better than we have done, because we be so defiled. For if we look upon the metal where of men are made, and upon the shape that is given them, and compare the one with the other: the same will give the greater gloss too that which God hath put in them. If God had made us of the substance of the Sun, or of the Stars: or if he had made some heavenly substance to take men out of: truly we might have cause to say that our beginning was honourable and thereby the grace of God should also be somewhat disgraced: but when men bethink them of dirt & mire, who will regard that? Behold a thing that importeth reproach: men will scarce vouchsafe too cast their eye upon mire. If we have any dirt hanging about us, yea even upon the hem of our garment, we be defiled: if we have it on our hands, we cannot abide that: but if we have it on our face, that mislikes us worst of all. And yet what are we? we are all wholly of clay. We have not so much as one rag of our garment, or heel of our hoze, or piece of our shoesoles, but it is clay: we are nothing else but dirt and mire both within and without. And yet notwithstanding, when we come to the considering of the wonderful workmanship which God hath put into us (as I have said already) therein we have occasion too acknowledge God's goodness, power▪ and wisdom so much the better and cleerelyer. You see then that when men behold from whence they came, they aught to cast down their heads, and utterly to abase themselves. And again considering who they be, and to what state and degree of honour God hath advanced them: they aught to be ravished unto wondering, and to magnifying of God, acknowledging themselves so much the more bound to him, for that he having taken them out of so base and despised a kind of matter, hath notwithstanding put into them his so precious, high, and noble grace, that of force (even spite of their teeth) they must needs confess. Behold here how God uttereth himself to the full. And so, as often as we think upon ourselves, let these two things come to our remembrance, namely the matter where of we be made, that the same may rid us of all pride and bereave us of all loftiness: and also the workmanship that god hath put into us, to the end we may the better know, how much we be beholden and indebted to him: and let every of us cry, Alas Lord, we be not able to comprehend the hundredth part of the benefits which thou bestowest upon us. Thus ye see what we have to remember for the first place. And hereupon it behoveth us also too consider what job addeth here, when he sayeth▪ Thou hast poured me out like milk, thou hast fashioned me like a cheese in setting me together, and thou hast clothed me with skin and bones. Truly his phrase of speech seemeth somewhat strange at the first blush. And how so? Had the holy ghost no fit things to say? had he no better kind of speech to express what the begetting of men is? These are things that seem not answerable nor agreeable to the majesty of God. But it is not for naught that job speaketh so. For (as I have said heretofore) men must be abased be they never so loath, or else they would always be so puffed up with pride, as they could never come to this consideration (which notwithstanding is needful) too think, what is it that God hath put into us? and what would become of us if he should withdraw his grace, and quite separate himself from us: Men will never come so far, but by force. And therefore it behoveth us too be brought to this mire and dirt, that are spoken of here. True it is that they which are subtle, (that is to say, which ween themselves to be wise in their own brain) will take exceptions here, that this manner of speech (too their seeming) is not such as they would have wished it. For if ye ask the philosophers they will speak after another fashion. But God knew what could edify us best. For the matter standeth not upon disputing of subtle scholepoynts, nor upon making of us philosophers: but upon learning how much we be bound unto God, and upon the exercysing of ourselves in the two points that I have touched: which are, that on the one side we should be ashamed of ourselves, and of all that is our own, and be abashed by beholding what our own nature is: And that on the other side we should be ravished with the knowledge of God's goodness and grace, in making us such as we be, and of so goodly and excellent a workmanship. This (I say) is the thing whereunto it behoveth us to apply our endeavour: and not to be curious in enquiring by piecemeal for the causes, reasons and means that are in the begetting of men. For why? can our wit attain too them? Verily when the philosophers disputed of these things, they said that Gods working in the begetting of men must needs be extraordinary. For there is no apparent reason how he should take so perfect and excellent a work as man's body is, out of a thing that is so base of itself. And although the philosophers say well, that if a man will have any thing in nature, it must begin of corruption: yet notwithstanding ye see it is a fair beginning, & that is clean contrary to man's reason. It is true. But it was Gods will to show them, that even the wisest of them shall be graveled, when they come to the beholding of his works. Nevertheless God granteth to the philosophers in the mean while, too view and consider many things, which shall not be understood of the common people and the unlearned sort: but Gods meaning here, is not to call us to such a school. What then? he meant to show the things that is available for our salvation: which is, that we should first know what we ourselves are, and of what metal we be made: and secondly, that in respect of the workmanship that is in us, we should behold the shape that God hath given us to glorify him withal, to the end that none of us, nother great nor small, learned nor ignorant and simple, should have any excuse at all. For if God had treated of things overcunningly: the great clerks would have surmised that they had attained too such knowledge by their own study, or by reason of their great discretion above other men. But God setteth down things here in such a sense, as there needeth no descanting upon them afterward, nor any such great speculation, as the unlearned might say, I never went to school. There needeth no great learning nor skill too understand what is said here. Ye see then that the great clerks shall be the more blame worthy, if they perceive not the things which the ignorantest persons aught too know. And they also which have not gone to school, shall have no excuse to cloak themselves withal, because the things that God setteth down here aught to be known to us all. Thus ye see how we aught to enure ourselves to the speech which the holy Ghost useth here by the mouth of job, when he sayeth, that God hath clothed man with skin and flesh, and knit him together with bones and sinews. For it serveth to express better, what hath been said afore: that is to wit, what difference there is between the seed of man, and that which we see in man's body. You see the seed is but filth and corruption and ye see the flesh is lively: ye see there is skin, there are sinews, there are bones. Let us consider a little what manner of workmanship there is in men's skins. The very heathen were forced to say, that such as knew not that there is a sovereign Godhead, might be convicted thereof even by one only nail of a man without going any further. You see our nails are as it were superfluous in our bodies: and yet notwithstanding, if we look well upon our nails, we shall see a wonderful workmanship in them. For they serve to arm the fingers, that they may be put to work, and hold whatsoever is necessary by bowing of the fingers. Therefore it is certain that a man's nail which is but a superfluity, is a lookingglasse of God's providence to us, so as in the same we may perceive, that he hath wrought in such wise in us, as it is unpossible for us to know the hundredth part of the workmanship that he hath put in us. You see then what is uttered here: namely that there is great odds between the seed whereof men are begotten, and the things that are to be seen in man's body. But yet the chief thing is the Soul. And that is the cause why he sayeth, Thou haste clothed me. For hereby job meaneth, that the chief part of men consisteth not in the shape that is seen with our eye, but in that which dwelleth within it. For what importeth this manner of speech, and what is meant by saying, Thou haste clothed me? It must needs be some guest that is lodged in our body. And who is this guest? It is the Soul. We see then that the chief part of men is the Soul which God hath put into them. There is so excellent workmanship in the body: as we must needs be astonished at it: and what is to be thought then of that which surmounteth it, and is far higher, and of much greater worthiness? Behold the degrees which we have too remember. So than although this manner of speech (as whereby God meant too teach the veriest idiots) be rude and gross: yet notwithstanding we see things still in them which are able to move us thoroughly to set our whole mind upon them, though we were the sharpestwitted and finestheaded in the world. But yet job expresseth further what the excellency and worthiness of the Soul is, when he sayeth, Thou haste given me life and grace, and thy visitation hath preserved my Soul. When he sayeth, thou haste given me life: he showeth that the body were nothing (no though it have so goodly and wonderful workmanship in it) if it had not the liveliness that is shed into it. Forsomuch then as God hath quickened us: therein he hath uttered his great goodness, and we aught to glorify him the more therein, and to acknowledge ourselves bound unto him beyond all measure. True it is that we have much more in us than common life: and if there were no more but that same moving, it were much of itself. Let us behold the brute beasts. It is a great matter to say, behold a beast shall come of seed, that is too say of corruption: and although it have not that which is in man (I mean even as touching the body) yet hath God put this movingnesse into it. We see that in the nourishment of beasts when they have eaten grass, the same turneth into blood, into milk, and into flesh, and afterward when the beasts be killed, they feed us likewise. When we behold all these things, even that very Beastlife (as a man may term it) bear witness of Gods most excellent power and wisdom. But there is much more in men than life. And that is the cause why job sayeth expressly, that God had given him life and grace. For hereby he doth us to wit, that the life of men is matched with understanding and reason. And therefore it is said in the first chapter of Saint john, That life was the light of men. When john declareth that all things are quickened by the word of God, and that the said external wisdom which is in God is the wellspring of life and power: he showeth that men have not only life, so as they can eat and drink: but (sayeth he) there is also a light shining in them. By this word light, he meaneth that the image of God is imprinted in us, because we have understanding and reason, because we discern between good and evil, and because men are borne to have some order and common society among themselves, so as every man hath a conscience of his own too tell him what is evil and what is good. Ye see then how God hath granted men a prerogative, which is, not only that he hath given them life: but also enlightened their minds, in such wise as they judge and discern, yea and take hold of eternal life. Then if we consider well what is in men: it is certain that we shall wonder. But there is nothing whereat we shall be more astonished, than at the reason which God hath put into us. For ye see that if a man hear of things that he never saw, he conceiveth them in his mind. When men look aforehand unto things that are to come, and compare them with things past, they commit all of it unto memory. And again when any thing is read or reported to them, they also judge of it. Thus see you how God hath endued men with a grace that can not be valued sufficiently. And therefore let us learn too consider well what God hath given us, and we shall have cause enough to glorify him, yea and we shall not need to pass out of ourselves for it. And here also ye see why Saint Paul in that goodly Sermon which he made in the City of Athens saith that men need not to go far to learn to know God. For saith he) it is in him that we have our being, life, and moving. And if we be blind, let us but fall to groping and grope with our hands as a poor blind man doth in the dark. For although he see nothing at all: yet he gropeth about him, and thereafter taketh his way. Therefore if we be blind (saith Saint Paul) yet may we grope out God's works, in as much as he hath given us wit and reason: so that we be utterly unexcusable if we make not this grace available, where of mention is made here. And in conclusion we must also mark well how job sayeth here, It is thy visstation o Lord, that hath preserved my Soul. Hitherto he hath spoken of that which we may see in our creation or begetting. When any of us is begotten: then doth the mire show itself: that is to say, we be full of infection and filthiness. And therewithal appeareth also the said workmanship which God hath put into it, both in respect of body and soul. But what for that? If God preserved us not, we should needs perish every minute of an hour, as it is said in the Psalm: Lord when thou sendest forth thy Spirit all things are renewed: and when thou withdrawest it, all things go to wreck and decay. God then must be say to maintain us, too look unto us, and to be always at hand with us: or otherwise we be utterly undone. Behold here a point that is well worth the weighing: namely this visitation of Gods in looking to our souls. And the souls are spoken of precisely by name. Why so? If he had said, Lord thy visitation preserveth my body: my body shall not go to the grave at the first brunt, and why so? even because thou mainteinest it by thy power: if there had been no more but that said, it had been much: but it is far more without comparison when job speaketh of the Soul. And why? For it seemeth unto us, that our soul hath of itself the power to quicken our body, and to give it liveliness. And this is partly true. But it behoveth us to understand moreover, that our souls are not immortal of their own power, nother is the life of them enclosed in themselves, as though it had his root there. Where is their life then? In God. So far forth then as God, putteth any drop or spark of life into men's souls: so far forth have they liveliness in them, and not otherwise. Thus ye see what we have to mark upon this strain. And specially let us harken what the holy Ghost meant to express by this word visitation: which is that God maintaineth us continually, and looketh to us to preserve us, or else we should go to wreck. The Philosophers can well say, that God hath created and fashioned us, and that we have our being of him: but therewithal they are of opinion that after God hath set us in our race, every man guideth and governeth himself. Lo how they deface the goodness and power of God: and unto the same loudness are all men inclined. So much the more than standeth it us in hand, to mark well this word visitation: which importeth as much to say, as when God hath put us into this world, he letteth us not alone there, as if he should say, walk ye every one as ye can: but he abideth with us continually, and hath his hand always stretched out to breath his power into us, to the intent we should not miscarry. Therefore seeing we can not continued, except he have his eye always upon us to visit us and look to us: we must learn to rule our life in such wise, as if we were evermore in his presence. And for as much as the same assureth us of God's infinite goodness which he showeth towards us: let it make us to walk in the fear of him, to magnify him, and to yield him his due praise.  
And now let us cast ourselves down before the face of our good God, with acknowledgement of our faults: praying him too make us perceive them better, that we may be sorry for them, and be so grieved, as we always seek the remedy of them, which is, his reforming of them by his holy spirit, that like as he hath created us mortal men, so he will make us members of our Lord jesus Christ that we may be repaired after his image, and that he look not at that which he hath put into us by nature, but at that which he hath put into us by his grace, which surmounteth all, specially seeing he hath vouchsafed to make us new creatures to inherit his heavenly kingdom. And [further let us beseech him] not only too continued the good that he hath begun in us, but also to increase the same till it be come to full perfection, and in the mean time bear with our infirmities, that although we be guilty before him, yet he will not condemn us with rigour, but reccive us as his children, accordingly as he hath vouchsafed to adopt us in the name and by the mean of our Lord jesus Christ. That it may please him, etc.   

The xl Sermon, which is the third upon the tenth Chapter.  
This Sermon is yet still upon the xiiij and xu verses, and then upon that which falloweth.  
16 Let it increase, come thou as a Lion and show thyself marvelous upon me.  
17 Thou renewest thy plagues against me, thy wrath increaseth about me: the sword of change and the multitude are upon me.  
YEsterday we saw how God preserveth us in the state wherein he hath set us: and that it is not enough for him too have created us at the first, nor to have given us liveliness: but that he must be fain to continued it also. Now if this be to be acknowledged in respect of this present life: much more reason is it that God should be praised for renewing us by his infinite goodness, for repairing his image in us, and for leading us as it were by the hand, until such time as we have finished our course. For it behoveth him to work with a greater power in that behalf, than in the order of nature. Therefore let us learn to magnify God's gracious gifts in such wise as we perceive them to be. And further let us mark well, that if job having felt that God had bestowed so many benefits upon him ceased not to be so grieved, as he was fain to bewray his excessive passions: the same may much more befall us, when we shall not have minded God's goodness as becometh us, and the gracious gifts which he dealeth out to us daily. For (as I have declared heretofore,) the true remedy to assuage all our miseries, is to feel how bountiful God is unto us, and what riches of his goodness he poureth out upon us. If we know this thoroughly, it is enough to remedy all temptations, in such sort as we may be able to take courage to call upon him, even when we shall be as it were in hell. And well did job know these things, how be it that this affliction was so great and terrible, as it overmastered him. Therefore let us bethink ourselves well, and let us mark that God will punish us for our unthankfulness, if we make not accounted of the benefits which he daily bestoweth upon us. And there shall need no great tribulation to overthrow us: but we shall be dispatched out of hand as soon as we feel any little adversity. And for proof here of, let us come too that which job addeth. If I have sinned (saith he) thou wilt imprison me, and thou wilt not let me go unpunished. As if he should say, Lord, thou holdest me as it were upon the ●acke. For he matcheth imprisonment against some sudden punishment, which God might lay upon him, and which should be easier for him to abide: at leastwise to his own seeming. We know that the present harms are grievousest to bear. He that endureth bitter cold, could find in his heart to be broiled with heat: and if he be hot, he desireth extreme cold. So then, job being pressed with such violence by the hand of God, as there seemed not to be any hope of recovery: would fain: that God should have killed him out of hand, and that he might not have pined any longer: like as when a wretched offender is condemned and seeth he cannot escape, and yet is let alone unexecuted: his miseries are increased in that he feareth to be put to torture, and that he shall be charged with new matters from day to day. job being in such case, complaineth that God persecuteth him, and saith he aught to take him out of the world without any more ado. Hereby we are admonished, that if God moderate not his rods when he mindeth to chastise our faults, or to exercise our patience: we are so dismayed, that in stead of profiting under his correction we shall do nothing else but storm, and there shall be nothing but turmoiling and rebelliousness in us. job was patient, and yet for all that, he failed not to make a great broil, as though he had been minded to stand at defiance with God: And his infirmity had driven him thereunto, if God had not preserved him by the grace of his holy spirit. Sigh the case standeth so: let us mark well, that it standeth us in hand to pray unto God, that whensoever he shall be minded to chastise us, or to try our patience, it may pleasehim to use such mildness towards us, as we may learn chief to know his hand, and to profit ourselves thereby, and not to be carried away by our overheadie affections: and further, that although God suffer us to be tossed too and fro, and our own flesh to carry us away: yet nevertheless it may please him to secure us, and that we may have wherewith to sense ourselves, that we give not head to our affections. And in the mean while, let us not be out of heart when we feel turmoiling in ourselves, though it see me to us that we be skirmishing against God, and that it is unpossible for us to return unto him to yield ourselves under his obeisance. We see here what happened unto job: and therefore let us call upon him that is able to set us up again, when we be utterly overthrown. And thus ye see what we have to mark in this strain. But now let us come to the wells head. If I be wicked (saith job) woe is me. If ● be righteous, yet may I not lift up my head, seeing my trouble and being fill 〈…〉 with reproach. job goeth on forth with the matter which I have expounded already heretofore. For he considereth, that if he be wicked, the law of God shall condemn him: and that if he be righteous, there is yet an other righteousness above that, whereby he shall not miss to be condemned. That is a thing which is not so well known as this: and no marvel. For although God have told us in his law, that we are all damned, and the thing is manifest of itself: yet shall we hardly find one of a hundred, which cometh to that point. And why so? For hypocrisy hindereth us, and blindfoldeth our eyes, yea and utterly blindeth us, so as we can not know that which aught to be best known and most familiar unto us. Behold Saint Paul confesseth that although he had been trained up from his childhood in the law of God, and one of the order and company of the doctors in great reputation: yet notwithstanding he understood not what was the meaning of God's law, but flattered himself, so as he was puffed up with pride, supposing himself to be righteous. I lived (saith he) that is to say, he thought himself righteous before God, and had an overliking of his own merits. And why so? Because he had not the power to enter into his own heart, and to say that God hath given us the law for every man to view himself in, that all men might know how there is nothing in them but unright ousnesse, and be ashamed thereof. Saint Paul was not come so far forward. If a man that had been trained up in God's law, and therewithal lived a blameless life, was nevertheless dazzled with pride: what shall come of us? What shall become of such as have no care at all to think upon God nor upon his word, but are spread in their vices and lead a law less life? or what shall become of those that vaunt themselves and yet have no cause at all? According as at this day we see these Monks, and these hypocrites, and all these Chaplains of the papacy: and as we see the whole rabble of these superstitious cloisterers which have their gay devotions: and yet in the mean while, some of them shall be whorehunters, some drunkards, some full of cruelty, and othersome full of treason and envy. So then they cease not to reckon themselves for righteous, and they have merits to cell and to departed with unto other folks. Therefore we must not think this strange, seeing that Saint Paul was so abused in that behalf. And hereby ye may see, that there is so gross hypocrisy in men, as it is a wonder how God should be so patient, as to bear with them so long as he doth. But if this condemnation which God setteth out unto us in his law, be unknown unto us: how should we attain to the conceiving of the justice which is higher and stranger than that? when it is said unto us, Thou shalt love God with all thy heart, with all thy mind, and with all thy strength, and thy neighbour as thyself: there is no man but he confesseth it to be good reason, that we should keep this rule. For very nature teacheth us, that we be created to the end we should maintain the common society that he hath ordained among mankind. These than are things that aught to be commonly known even unto little children. But let us come too the comparing of our life with that which God commandeth in his law, and we shall find that every one of us is guilty for our own part. And we come so far short of performing all that God appointeth us: as we be not able to perform any one point, not not even so much as to think to do good. For (saith Saint Paul) we are not able to think a good thought: and we find it overmuch by experience. When we have made this comparison, yet do we continued dull still. Which of us feeleth himself wounded with so deadly a wound, as too say, Alas I must be fain to come before my God, he must be my judge, and I have nothing to allege, but I must be driven to confess that I am more than convicted? Who is he that thinketh thus? Not man. Although men have not done any deed that is to be condemned or to be blamed: yet notwithstanding, they cease not to be guilty in as much as it is said unto us, Thou shalt not lust. God hath not only forbidden us to be murderers▪ thieves, whoremongers, blasphemers, and rebels against his word: but he hath also forbidden us to consent to any evil. Who so ever shall but cast aside an unchaste look: the same is a lechor before God. Whosoever shall have slandered his brother, or railed upon him, or privily hated him: behold, he is a murderer. Whosoever wisheth other men's goods, although he never go about to take them: yet is he a thief already. And God hath not only sorbidden to desire to do amiss: but he passeth yet further. For he hath forbidden lust, that is to say, if we be but tickled and stirred up to any evil desire or liking, forthwith we be transgressers of God's law. But finally do men consider this as I have said heretofore. Seeing we be so blockish as to have no regard of ourselves, and that the law is so clear and large a looking glass for us to behold ourselves in: I pray you who is he that can boast himself too be righteous, and that he is able too perform all that is in the law, and all that God commandeth? Therefore we must not think it▪ strange if men can not clear themselves of that which is contained there. And furthermore, that we may take profit of this doctrine, it behoveth us to call to remembrance what we have declared afore: namely that God's law is a sufficient perfect rule whereby to live a good and holy life, that is to wit, in respect of us. Let us mark then that the righteousness which is contained in the law, may well be termed a perfect righteousness: yea in respect of men, that is to say, according too their capacity and measure. But this righteousness is not answerable to the righteousness of God, nor equal with it, it cometh far short of it. As how? This will be better known by the Angels. Ye see the Angels have no law written, and yet they frame themselves too the obeying of God. And here ye see also why we say in our prayer, Thy will be done in earth as it is in heaven. For there is no gainsaying, God is obeyed fully, and he reigneth in Heaven. Then do we desire to be conformable to the Angels, and that aught to be enough for us: for than shall we have such a perfection as aught to be in creatures. Yea but is that as much to say, as the Angels have a righteousness that may fully match and be compared with the righteousness of God? There is as great odds betwixt them, as there is distance between heaven and earth. Although the righteousness of the Angels be perfect in respect of creatures: yet is it nothing but smoke when it cometh before the infinite Majesty of God. Then let us mark well, that the law which was given us, is a full and certain rule whereby to live well. And when we can once do and perform that which is enjoined us there: then shall we be taken and reckoned for righteous before God in all perfection and goodness, but yet for all that we shall not be so righteous as to say, there is any worthiness in us, so as we might deserve anything at his hand. And why? It is of his own free favour that he saith, he that doth these things shall live in them. For God might exact what he listeth at our hand, and yet notwithstanding we can never say that we be not in his debt. For we be his, and what so ever we bring unto him he will not accept it except he list. Although we take it to be as righteous as any thing can be, and that (too our seeming) there be no fault in it. Yet will not God vouchsafe to cast his eye upon it, except he list: that is to say, except his own mere grace and bountifulness do move him to do it. Now than we see, how there is a double righteousness in God. The one is that which is set forth to us in the law, wherewithal God contenteth himself, because it pleaseth him so. And there is an other secret righteousness, which surmounteth the wit and capacity of all other creatures. In this respect job saith here: If I be wicked, woe unto me. Why so? For it is said, cursed be he that performeth not all the things that are contained in this book. Cursed be he that worshippeth not God. Cursed be he that breaketh the Sabbath. Cursed be he that honoureth not his father and mother. Cursed be he that stealeth other men's goods, or taketh themawaye by force. Cursed be he that killeth or hurteth his neighbour: and all people must answer, Amen. That is to say, all of us must confess, that we have rightly deserved to be cursed and cast away at God's hand. For albeit that the law (perchance) were not writtenin Job's time, (as we know nothing thereof:) yet was this record engraven in men's hearts. Then do ye see wherefore he saith, thathe is unhappy if he be sound wicked, that is to say, if he shall have withstood Gods will, and lead a lose life. And secondly he addeth, Although I were righteous, yet will I not lift up my bead. Why so? Because (saith he) I see mine affliction, and am filled with shame. Whereby he meaneth, that Gods increasing of his afflictions, is as much to say, as he hath sovereign authority over all men: and that although they be righteous, yet may he execute such rigour upon them, as may be thought strange: and yet that how so ever the case standeth, men shall gain nothing by checking against him: they may well plead and allege this or that, but yet must they be fain to be confounded, and God must have the mastery of them. For this cause job saith, that he will not lift up his head though he be found to be righteous. But by the way a man might ask a question here, how job meaneth that he should be found righteous? For that is impossible. He scarce knew himself if he meant to challenge such a perfection as were the true fulfilling of God's law. And why? As I have said heretofore, so long as men continued in their own nature, they are so far wide from discharging their duty to Godward, or of any part thereof: that there is nothing else to be sound in them but rebelliousness: according as Saint Paul saith, that all the affections of our flesh are enemies unto God. Shall we then follow our own nature? Then go we clean auke to Gods will, and we have not so much as one thought but the same is wicked and damnable. And so until God reach us his hand, we shall never come unto him. But hath he begun to give us that grace? Yea partly: and verily so farforth do we labour towards him, as he draweth us unto him, and as he guideth us: and yet for all that, we come not to him so fast as were requisite. For we may have some good inclination: but the same shall be but weak: we shall limp and make many false steps: we shall stumble, and oftentimes start aside out of the right path. Ye see then in what plight men be. But let us come to the highest degree of this righteousness. Let us take Abraham, or the other holy fathers that have walked in such perfection, as if they had been Angels. Is it to be said that these men have fulfilled the law? No. There is none of them all but he shall find himself blameworthy when his life is examined before God. And how is it then that job sayeth here, that if he be righteous, yet will he not lift up his head? True it is that God accepteth them for righteous which are not righteous: that is to say, when he hath given us the grace to walk according to his will: although there be faults in us: what then? he passeth not for that, mother will he be rigorous towards us. Though we have not performed our duty in all points to the full, he shake th' us not off, but beareth with our weakness, allowing and accepting that thing for good in us which is not good. You see then how God dealeth with his faithful ones. But in this place job hath spoken of an impossibility, as if he should say: True it is, that I am not so righteous as that I may come before God to say, let us fall to accounted, and let my life be well tried, and it will be found that I have not offended a whit, but have fully discharged myself from tone side to other: this were impossible: But although I had fulfilled the law, yet durst I not lift up may head. And wherefore? I see here mine affliction, I am filled with reproach, as if he should say, God holdeth me in such awe, as I wot not what to do, and if I reply, I shall gain nothing by it. Herein job bewrayeth his passions. For he should have confessed: well, God is righteous, and not only his law will serve to bridle me, but also I know there is an other higher righteousness, than that which is known to us by his will and by the record of good and evil which he giveth us to rule our life by. I know then that God hath an other higher righteousness than this, and therefore it behoveth me to submit myself under him. job aught to have spoken so: but he bewrayeth, that it is as it were by constraint, that he acknowledgeth a higher righteousness in God, than the righteousness of the law. For he saith, I see mine affliction, I am filled with reproaches, and therefore I will not speak a word. If this befell to such a person as he was, what shall become of us? Then let us enure ourselves to consider well Gods true and peculiar righteousness which is incomprehensible to us, and let us honour him in all his secrets, and let us not conceive the things that are in him, after our own wit: for we see our own smallness. And to be short, what must we do? Truly, for the condemning of ourselves, we need not to climb so high as to say, God hath a righteousness which can not be comprehended by creatures, and where unto man's wit can not reach. We have not too do with this for the condemning of ourselves: for the law will be enough for that matter, as hath berre showed already. As often then as a man shall be so proud as to think he can maintain himself before God by his own works, let him be think himself well, and look upon God's law. For it is not for us to say, we be righteous because we seem so to ourselves, or because men found us to be so and allow of our doings. Not, but the tryall-muste be made by the law of God. When all the world shall have canonised us for Saints, it shall nothing boot us if the heavenly judge condemn us. For God will not have us too go any whither else than to his law; he will not bow nother one way nor other. And therefore as oft as we be tempted, either with pride, or with hypocrisy: let us bethink us what the law sayeth too us, and we shall find so great and so horrible shamefulness in ourselves, as there shall remain nothing for us but everlasting death. Thus ye see how we aught to practise this lesson. woe unto us if we be wicked. For than shall we not need to come to the second point, That if we be righteous, yet dare we not lift up our hand. And why? For where is he to be found, that is righteous? Furthermore let us mark well, that when we be righteous, that is to say, when we be not utterly wicked and out of all square: all the righteousness that is in us, shall be but a frank and free acceptation. As how? True it is that the faithful are called righteous, not only because God forgcueth them their sins, and receiveth them too mercy: but also because he liketh well of their life. It is said that Simeon was a good and righteous man: and Zacharie and Elizabeth his wife were righteous also. And why? Because they walked in God's law and commandments. The same is said also of the holy patriarchs. Yea but let us mark, that it was because God of his own free goodness received them, and laid not their sins too their charge. When we say that men are made righteous by saith: it is as much to say, as God forgiveth their sins, and clearly acquitteth them for our Lord jefus Christ's sake. Like wise it behoveth us to understand that we are righteous in our works because God accepteth us to favour, for our works deserve too be always refused at his hand. I speak not of the works which men do of their own power: for in them there is nothing but all villainy and rebellion. But even when a man is governed by God's spirit, and by his grace doth walk in good works: yet are all his good works unperfect, and God might cast them off: yea and they are so far of from any worthiness or deserving (as the Papists imagine:) as there is nothing but filthiness in them. Nevertheless yet God receiveth them. Yea even as a father receiveth that which cometh from his child, though it be nothing worth. So then, although we be righteous, that is to say, although we have some likelihood of righteousness: let us mark well that the same deserveth not to be accepted so before God. And why? Because it is written, cursed be he that performeth not all the things which are contained in the book of the law. Now, there is no man that performeth so much as any one thing, I mean that performeth it with a pure and perfect mind. And therefore it followeth that God may damn us all. And so, we must be fain to hold down our heads, yea even without going any further than to the law and yet is that nothing if we come to God's righteousness which is incomprehensible too us. Let us put the case that a man behaved himself in all points as become him▪ what might he do? might he therefore plead against God? Not▪ he must come short of that. And why? For God oweth us nothing▪ That is true▪ but he hath pomised that who so ever doth those things shall live in them. Yea, but we must understand, that he hath made that promise of his own free bountifulness. We see how our Lord jesus Christ saith, that when a servant shall have done all that he can for his master, (he speaketh of the servants that were in those days, that is to wit, of slaves that were in bondage too be bought and sold:) then if a slave do all that he can for his master: shall his master rise from the table and say, I will now serve thee another while? No. For it is the servants duty to serve his master, and not that the master should abase himself to his servant, or be bound unto him in any thing. Even so (faith Christ) when ye have done all that is commanded you, assure yourselves ye are still unprofitable servants. And in so saying, jesus Christ meaneth not that there was ever any man found, or that any can be found to have performed all that God commandeth: but he putteth the case that it were so. So also must we do. Let us put the case that a man had fulfilled the law: yet behoveth it him to reverence God with all humility, saying, Alas Lord, I will still submit myself under thy hand, for I know well that all that I have done is of thee, and that there can not so much as one drop of goodness proceed out of me. And although thou accept me: that is not because I am worthy, or because I have deserved it: but it is of thine own free favour. Lo how we aught too deal. Furthermore let us be well ware of the excessive passion that was in job. It behoveth us too conceive the sovereign righteousness of God in such sort as I have said. And that must be to the end we may be the more induced to humility: and not to say, If I be righteous, yet will I not lift up my head, seeing mine affliction. For it is certain that God will perform whatsoever he hath promised, yea even in that he hath said, he that doth these things shall live in them. And certainly, if we be able to perform the law to the full: let us assure ourselves, that God hath his reward ready to reward us with. Then must we not say as job doth, that seeing our reproach, and seeing he scourgeth us, we be confounded by a power that we know not of, and that although the same be far out of measure, yet we dare not grudge against it, because we shall win naught by so doing. Not: let us not be carried away so far, but let us think that God never chastizeth his servants without just cause, yea though he have no eye to their sins, as it is certain that job was not punished as a wicked offender. True it is that God had just cause to punish him an hundred times more: but God had not that respect and meaning with him. What then? his intent was to try his patience, and to clear him of the slander that Satan made of him, in saying, job obeyeth God because he is in prosperity: and therefore God meant to show the contrary. So then when we speak of God's sovereign justice, let not our talk be to think that he presseth us out of measure, nor to advance ourselves against him by force: but let it be to honour him in his wonderful secrets, yea even in such wise, as we may be fully resolved to say in ourselves, Alas, it is not for us to allege, that though we be righteous, yet we will not be so bold as to lift up our head: for we have good cause to hung down our heads continually. For although God set not himself down in his throne too condemn us we have our judge within us. Can not every man condemn himself? hath not every man the wit to perceive himself to be more than blamable? Let us mark then that there needs none other condemnation for us, than that which is contained in the law, wherewith both great and small aught too be well acquainted. And after job hath spoken so, he addeth, that he would fayne that his plague were increased. Yea but what then? Although it increased (saith he) yet wilt thou come upon me as a Lion, and wilt show thyself marvelous against me. Hear as before job treateth of God's secret judgements, which man can not reach unto, by reason that the same do far pass his understanding and wit. And that is the cause why he calleth God marvelous. True it is that we shall always find God's law strange, because it wakeneth us up beyond our imagination. And we ourselves also see, that when the wisest men do speak of soundness and perfection, they come short of the rigour of God's law. Also when God teacheth us by his word, he doth it still above our ordinary capacity. But when we have once been taught, to know how the matter goeth: we be fully convicted that it is so. If God have laid the bridle lose in our neck, so as we have not been at his school to learn his will by his law: we be well near as good as brute beasts in that behalf. But when we once know that a man must love God with all his heart, with all his mind, and with all his strength, and his neiboure as himself: then if we see that God requireth nothing at our hands, but that which we own him. And why? For we are his, and we have not any thing, which we have not received of him. Thus ye see how we shall found nothing strange if we refer all to God's word: but [contrariwise] that all Gods doings are according to reason and equity. But when we come once to the righteousness that is unknown, to say that although we had performed the whole law to the full, yet had we done nothing in respect of the righteousness of God: that is yet a far stranger thing, in so much that we know not what to say, but all our wits fail us, and are amazed at it. And that is it which job meant in saying, thou wilt show thyself marvelous against me. Now although God be marvelous in his wonderful judgements: yet must the faithful sort learn to think it nothing strange. As how? Let us take example in God's election, in his providence, and in all the things that he doth above eur understanding. Behold a part of God's secrets which are as a bottomless pit unto us ward. God chooseth whom he listeth to bring to salvation, and forsaketh the residue. He findeth us all alike, so as no man can vaunt himself to be better than his neighbour. And wherefore then are we so sholed asunder, as to say that God chooseth the one sort to make them inheritors of his kingdom: and forsaketh the other sort to make them go to destruction▪ what is the cause here of but only his will? At the first blush we think this very strange, saying▪ How now? Is it any reason, that whereas we be all of us Gods creatures, and there is no difference betwixt us as in respect of ourselves, but one of us is as lightly preferred as another: yet notwithstanding God hath pity on whom he listeth, and forsaketh the residue? Is there any reason in so doing? Lo how men shall be tempted to grudge against God. But good reason it is that this should be wonderful to us. For if it were not wonderful, we would always have our wits entangled in many questions, and in the end we would spew out blasphemies as we see these privy repiners do, who are always arguing and making fantastical discourses, and could find in their heart to condemn God because he worketh not as they would have him. Then if man speak too us of God's election, it must needs be a marvelous act: and yet we must not be astonished at it. And why? to the end it may provoke us too honour him, and to say: Alas Lord, we cannot reach so high as to enter into thy secret purpose and to know what is enclosed therein: but it becometh us to reverence that which is unknown to us as now. Then must we confess that thou art righteous and good, yea even though there appear no reason of it unto us▪ When we be come to that point: we shall not fling out rashly and at all adventures to judge of God's secrets after our own fancy, but we shall do as we see the faithful of all times have done. Verily when they dispute of God's election, they do it soberly and modestly, and they cry out with Saint Paul, O how wonderful are thy judgements▪ They be ravished at them, and they inquire not curiously of this and that, but they think well, as now we know Gods doings but in part, but the day will come that all shall be revealed unto us to the full. Lo how the faithful have always reasoned of God's election, and not ranged abroad to inquire of things curiously. certess they thought it very strange and it was marvelous to them: but their so doing was too yield God his due honour, knowing it to be too great a loftiness for his creatures to presume to attain so high. And in so doing they continued quiet, they were ravished with wonderment, these doings of God were marvelous unto them, and yet they were not overstraunge to them. They were marvelous to them, because they knew that in them there are secrets which surmount all capacity and understanding of man. And again they were not strange to them, because they by their election knew God's goodness and mercy in that he had chosen them too salvation, by calling them unto himself, and by casting off the rest. Behold what we see in God's election. As much is to be said also of his provideoce. It is said that God disposeth all things in the world. Well then, is it possible that when wars come, they should be of Gods stirring up? or that God should guide them that are tossed with outrageous passions, such as the princes be that are full of ambition, covetous, bludsheaders, rakers, extortioners, in so much that there is as it were a hellish confusion, and they that serve them in that behalf, make no conscience nor sticking at all to slay, rob, and pill? Ye see then that men are as ill as wild be astes, and much wrose. And should God use such instruments? How should that be possible? Again we see that the Church itself is turmoiled: ye see what persecutions it is put unto: and who is he that raiseth them up? Furthermore we see that the doctrine of the Gospel is as it were trodden under foot by the tyranny of wicked caitiffs, so as lies reign in stead of truth. And who is it that maketh such troubles? It is the rightful vengeance of God. We see not the reason of it, we see not how nor in what wise it worketh: but we must perceive his hand by faith. This is strange to us, and so must it needs be, to the end it may humble us. But when we shall have been instructed in God's word, although we know not the reason of his works, yet shall we customably magnify them, assuring ourselves that he doth not aught without just cause. Ye see then how it standeth us in hand to practise this sentence wherein it is said, Thou wilt she we thyself marvelous against me. But job passed measure: that is certain: he showeth here that he was tempted of an outrageous passion. For he saith, thou wilt show thyself marvelous: [whereby] he declareth and confesseth that for his own part he was utterly dismayed, and thought it very strange that God should scourge him so. But we must beware that he be not marvelous to us after that sort. True it is that when we perceive Gods marvelous and secret dealings, we may well be so abashed as to say, Alas Lord, we see our own weakness and rudeness, in that we think the works of thy hands to be strange. But what for that? Thou shalt enlighten us by little and little, until we be come into thy Sanctuary. We have one foot there already: truly we are but at the curtains, we see thee but aloof: but the time will come that thou shalt give us a more familiar knowledge. And therefore let it not grieve us that God should have his secrets in such wise, which surmount our capacity. But yet doth this amaze us: for a man may allege, and how so? doth not all our welfare and happiness consist in the knowing of God and of his will? Yes verily, so far forth as is expedient for us. But let us mark, that God hath given us a way to know him, which is convenient and fit for us. He could well give us the full and perfect light at this day: but he seeth it is not for our profit, and therefore he giveth us but a certain portion, and he applieth himself unto us. And therefore let it not grieve us to have this knowledge of God as yet by measure, as it is given us in the scripture, and to wait till he have bereft us of this mortal body, and specially till he have wholly reformed our minds that they may be no more so wrapped in these worldliness, and earthliness and specially in the sinfulness that proceedeth of the sin of Adam. And by and by for a final concluzion, job declareth, wherein God showed himself marvelous against him: that is to wit, In ●●at he will▪ renew his stripes and fall to changing. True it is that the Hebrew word which is put for Stripes, wounds, or plagues: signifieth as much as Records, witnesses, or witnessings: & not without cause. For the plagues which. God sendeth upon men are as it were witnesses brought forth against them, and proofs that God maketh too bring things to knowledge. But in this place job speaketh of Stripes, wounds, or plagues, whereby he meaneth the chastisements that God had laid upon him. Therefore he saith they were renewed, in so much that he had new chastisements laid upon him. This is a thing well worthy to be noted. For although we found Gods working to be strange to our understanding: yet notwithstanding there is nothing that hindereth us more from the knowledge of God's righteousness than this temptation doth. That (I say) is the thing wherein men found themselves most hindered. True it is that as often as any man allegeth any piece of scripture to us, which is not to our liking, the same grieveth us, and by and by we fall to arguing against God. But specially weshewe our stubborness when we be smitten and beaten by the hand of God, and we can not be brought to confess that God is righteous in all his chastisements. Behold (say I) a thing whereunto we can not be made to agreed. And so ye see why job having spoken of God's wonderful working, addeth, Thou doublest thy plagues against me. But for as much as this matter can not be discoursed at length to day: let us mark that there is nothing else for us to do but to flee unto God, praying him to give us such a taste of his word, as we may quietly receive whatsoever is contained in the same: and yet that whensoever it shall please him to use rigour towards us, he will so moderate his rods, that although he make us feel the smart of them, yet we may not cease to have recourse unto him as to our father, to the end he may always receive us as his children.  
And now let us kneel down before the face of our good God with acknowledgement of our sins, praying him to make us know them in such wise, as we may not any more be blinded with hypocrisy, or with pride, or with the fond follies whereof our heads are full: but that being utterly ashamed, we may always have recourse to the remedy that is given us, which is too embrace the redemption that is purchased us by the death and passion of our Lord jesus Christ: and that we knowing the same to be the only mean whereby we may be reconciled unto God, may come to it with assured trust that he will hear us: And therewithal that it may please him so to aid us with his holy spirit, as he may make us to walk in the fear and obedience of him, until he shall have restored us fully, and that there remain no more sin and corruption in us. That it may please him to grant this grace not only to us, but also too all people and nations of the earth, bringing back all poor ignorant souls from the miserable bondage of error, etc.   

The▪ xlj. Sermon, which is the fourth upon the tenth Chapter.  
18 Why hast thou brought me out of the womb? O that I had died before any eye had seen me.  
19 That I had been as if I had never been, and that I had been carried from the womb to the g●raue  
20 Shall not the portion of my days come soon to an end? Let him withdraw himself quickly, that I may take my breath again.  
21 Before I go into the country of darkness and into the shadow of death▪ from whence there is no returning again.  
22 into the dark country where there is nothing but darkness, even thick darkness, where there is nothing but disorder, and when it should shine, there is but darkness.  
WE must call to mind what was spoken yesterday concerning Gods changing of his plagues: that is too wit, that when God scourgeth men, he hath divers means to do it: and when he hath used one kind of correction, he hath another always in store. Therefore let us not think we be scaped his hand when he hath delivered us from some one trouble: but let us prepare ourselves till it please him to show us mercy. For behold, the only mean to set us at rest, is to stand in God's favour. Otherwise he will make us feel that which is contained in the song of Moses, namely that he hath divers sorts of chastisements in his coffers and storehouses. But in the mean while we see that job being sore pressed, desireth God to put him to death out of hand. We have seen the same sentence heretofore. And here he confirmeth his matter therewith, as if he should say, it is not without cause that I wish so, seeing that God persecuteth me so sharply, as I have no cause nor respite by any means, but am utterly confounded. And whereas job saith. Wherefore hast thou taken me out of my mother's womb? no doubt but he sinned in so saying. For it is a point of unthankfulness in men not to acknowledge themselves very much beholden to God in that he hath made them and fashioned them, notwithstanding that they live never so miserably in this world. And is it a small thing that God hath put us into this world to reign therein, to have the fruition of all his creatures, to bear his image here, to know him to be our father, yea and to find him to be so by experience? Aught we to hold scorn of such an honour as he doth unto us: We see then that job is not altogether to be excused, when he wisheth to have been carried from his mother's womb to his grave, or rather not to have been borne at all. True it is that he made not this conclusion to rest fully upon it: but that he bewrayeth the passions wherewith he was moved, although he consented not to them. But the popish doctors say, that that is no sin, but so to say is a great beastliness in them. They hold opinion, that if a man be provoked in himself to vengeance, or to robbery, or to any such other things, the same is no sin so he rest not upon it, ne fully purpose it in his heart, but rather they esteem it as a virtue because they say they be such battles as a man outstandeth. Verily they grant, that before baptism it is sin: so as if a Turk or a heathen man be tempted to do evil, he is forthwith guilty before God: But they say, that all such sins are so scoured out of us by baptism, as we rather deserve praise afore God for not consenting to such temptations, than to be esteemed as sinners and to have done amiss. But (as I erst said) it is to brutish a bestlinesse. For to whom doth God speak when he saith, that men must love him with all their heart and with all their strength? Speaks he not to the jews who were of his Church? And doth not the same belong unto us at his day? Is it not a rule common to us all? If we be bound to love God with all our strength and with all our mind, and [on the other side] if it be so that look with how many lewd affections we be cumbered, so many strivings and enmities we have against the love that we own unto God: we must needs conclude also that they be as many sins, or else that it is no sin at all too rebel against God and too have transgressed his commandments. You see then a thing against nature. True it is that our sins are not laid to our charge: but yet it ensueth not therefore that we be not worthy to be punished before God, were it not that he of his own mere goodness doth take us to mercy. Let us understand then that when so ever our flesh tempteth us unto evil, although there be no resting or determining upon it: yet may God justly punish us: neverthe later he of his own free goodness spareth us so as the same cometh not to accounted. job therefore did amiss. And on our side let us know, that God may call us to judgement and account, if we have a temptation that doth but make us to serve a little: and although we bring not the same to effect, nor be overcome of it, yet are we already gone astray, and it behoveth us to confess our fault: but yet notwithstanding it behoveth us also to settle ourselves upon the free mercy that God granteth in forgetting and burying all those things. And now let us come to Job's talk. He saith, Wherefore hast thou taken me out of my mothers womb? Verily if we look no further but to the life of man, we shall always be fain to come to this proverb which is common among the heathen, or at least wise among the most part of them: namely, that it were good for men never to be borne, or else to die out of hand. They that have reckoned the miseries and inconveniences whereto we be subject while we live here by low: have thought, how now? It were better for men never to be borne. For what else is the beginning of their life but weeping and wailing? The little babes before they have any understanding, do show there is such a seagulfe of miseries in us, as it is a pity and terror to behold: and afterward as we grow in years, so do our miseries increase in number and quantity. Therefore it were better for men that they might never be borne: and if they must needs be borne, it were good for them too die quickly, that they might have no long journey to make. And this talk hath partly some reason, howbeit it is not without unthankfulness. And why so? For although the miseries be innumerable wherewith men be oppressed: yet must we weigh them in the balance with the honour that God doth us in making us Lords over his creatures to have dominion over them here below, as his children, whom he maketh to feel him as a father towards us, and moreover because his setting of us here in this world is to advance us aloft, that is to wit too the heavenly life, whereof he giveth us some perceiverance and feeling afore hand. If this be thoroughly known, surely it overcometh all the miseries and troubles that can happen to men in this world. And thus ye see why I said that this sentence (namely that it were best for men not to be borne at all) might seem to be grounded upon some reason, and yet it was not without unthankfulness. For we must not forget what God giveth us to recompense it withal. But so far off is job of coming to that point, that he had liefer not to have been borne at all And why? Because he was so cumbered, his mind was so amazed, & his heart was so seized and forepossessed with grief, as he could not consider that God had nevertheless created him after his own Image, that he had kept him in the world as one of his children, and that he made him taste of the everlasting life whereunto men are alured. job could not come to that point. And why? His heart was so closed up with sorrow, as he had none eye but too his misery. And therefore let us mark well, that if our afflictions be great, we are always subject to this fault which job bewrayeth in himself: which is, that we forget Gods gracious benefits: and that although we be put in remembrance of them, yet we find no taste nor savour in them, they touch us not to our comfort, or to assuage our sorrow that we might take breath to say, Lord although I be beaten by thy hand, and that it be to heavy a burden for me to bear: yet notwithstanding I consider on the other side, that thou hast been so good unto me, that I perceive thee to be a merciful father to me, and that is it that cheereth me up and comforteth me. You see then how the thing that we have to mark in the first place, is that we should know that this vice is naturally rooted in us, so as if God did not succour us and give us the said comfort to sweeten our sorrows with, we should not miss too be driven too such an afterdeale, as there should be nothing but despair in us, and we should wish that we had never been borne. And now job addeth, Or that I had been carried from my mother's womb too my grave, and that I had been as though I had never been. This is the second part of the proverb which I said was used among the infidels: namely that when men be borne, it were good for them to be soon dispatched and rid out of this life. But as I have touched already, that were a small regarding of the honour that God doth us in giving us such dignity and pre-eminence over all his creatures. And if there were no more but this, that he as it were mustreth us in the rank of his children and heirs, were not that an inestimable privilege which aught to appease all the griefs that can betide us? Specially let us mark to what purpose God will have us too live here in this world. For if we die in our childhood, we have nother understanding nor reason: but as we grow in years, so learn we that which was unknown unto us: namely that God hath made us after his own image, and given us understanding to know, not only that we must pass away here below, but also that there is a continuing life in heaven, and that that is the thing whereto he calleth us. But if we ●e taken out of the world as if we had never been, we be disappointed of this great benefit of knowing that God will be our eternal saviour, and that he giveth us already some token of his fatherly love while we be in this earthly wayfaring. Therefore ye see it is an intolerable unthankfulness when men wish to have been rid out of the way as if they had never been borne. For we must not think upon the life of man simply in itself: but we must set our eye upon the end whereunto it tendeth: which is, that we should be led too the hope that is as yet hidden up in heaven▪ whereof God giveth us some taste already, so far forth as our rawness is able too comprehend the same. Also here is too be noted in what wise we may wish too die, and in what sort we must not only be willing to live, but also cheer up ourselves, though we live in linger pain. As it hath been showed heretofore, we may desire death in respect that we cease not too offend God: and for asmuch as we be compassed about with so many corruptions as is lamentable to see, we may well mourn and desire God too delvuer us from such bondage: and this is not only lawful but also requisite for us to do. For if God's spirit govern us, we must hate sin and all evil. Nevertheless so long as man is in this world, he ceaseth not too displease God. I say, take even the vertuousest man that is, and there shall always be some fault to be found in him. Therefore in hating our naughtiness and sin we must needs be weary of our life. And why? Because it holdeth us in the thraldom and prison of so many infirmities that are contrary too Gods william. You see then how the faithful are always weary too live and linger in this world sith they cannot serve God fully as they would wish. And I say that it is not only lawful but also needful for us so to do. We see also how Saint Paul sayeth not that he could have done so: but declareth that it was best for him that God should take him quickly out of this world, if he had had no further respect but too himself. And specially when he sayeth, wretch that I am, who shall deliver me, he confesseth that if he looked not further than too his own present state, he was unhappy. And when he desireth too be delivered from hence, he speaketh it not through humane passion: but of zelousnesse wherewith he was driven by the holy Ghost, and of a singular regard that he had to give himself too goodness. For he saw that that could not be done till he were quite and clean rid of this flesh. And that is the cause why he was weary of his life. And here ye see how we aught too proceed in that behalf: that is too wit, that our misliking of our life must be because we know ourselves too be sinful. Howbeit for so much as men cannot attain thereunto, God is fain to pinch them, too make them abhor sin. And for so much as we be fain too be driven too it by force: ye see that this is one fault in us: And again although God chastise us, and that by such corrections we be warned too mislike of our sins: yet we hate them not, except he continued in making us to feel the smart of them. For if he withdraw his hand, we fall too our old bias, and we could find in our hearts to sit still in our own works if he would let us alone. Ye see then here the second vice. And further, our hating of this present life i● because we cannot live here, after our fleshly lusts, which notwithstanding are wicked and corrupt. We would have God to give us leave to off end him, yea, if we could make such a bargain with him, our life should be sweet, and we would desire nothing but to tarry here. We see then that the cause why men are weighed of their lives is for that they, cannot compass their desires. They hate not the evil that is in them, nor the corruption of their nature which entangleth them: but yet they be sorry that God giveth them not full scope to do what they list, ne suffereth them to ●ake their delights and pleasures here after their own inclination. Again there is yet one other thing too be condemned, which is that we keep no measure: and that although we have good reason to hate our life: yet if we fall to misliking of it, it is done to far out of square. But Saint Paul in the place that I alleged afore, leadeth us to the clean contrary. For aliboughe he call himself wretched or unhappy, & desire to be delivered out of the prison of his body. Yet he cometh back to this point, that he contenteth himself with the grace that God giveth him. Behold (sayeth he) I thank my God through jesus Christ. For he knew well that God would not leave him without help: he knew that God would give him power to withstand the evil: and finally that the infirmity which was in him was buried before God so as it should not be laid to his charge S. Paul then misliketh not his life as a man that stomached at it, and were impatient, neither doth he cast himself into such outrage as to check against God: but clean contrariwise he yieldeth himself unto God's good william. He contenteth himself in that God layeth not the evil to his charge, and in that he holdeth him up with a strong hand that he be not vanquished by Satan nor by sin. And even so aught we to do, but we do it not. Thus ye see how it may be lawful for us to hate this present life, because (say 1) that God holdeth us in the bondage of sin. And again it be hoveth us to hold this measure of languishing under God's hand so long as it shall please him too hold us in this world, knowing that it aught to suffice us that he is near at hand with us to help us at our need. But whereas job sayeth, I would I had not been borne, or that I had been carried from my mother's womb to my grave: it is an inordinate manner of speech, and although he rested not upon that point for a do▪ yet he offended God. And here ye see good cause to mark well that which is said here. For we shall never keep any measure and even hand in hating this present life, except we consider how it is given us of God too the end too make us pass further by making us too feel his fatherly love. This present life is a witness, that God by showing himself good towards us, doth already warrant us that which we see not yet, namely the immortal glory which he hath laid up for us. But we think not of that: we covet not to live for that▪ we pass not for serving of God nor too do as is showed us in the examples of the holy fathers, namely I will live to set forth the praise of the Lord▪ I will live to come to the temple to magnify ●ny God. We have not that regard with us, and no marvel at all, for we be utterly corrupted, and have forgotten the excellency of our first creation▪ What then▪ Our desiring too live is through a brutish affection, too be at our own ease to eat and drink, and to fulfil our own Justes according as every man's complexion leadeth him Lo how men are straightened in themselves without having eye unto God, and it is a point of utter wickedness, if our being weary to live be but because we live not at our own ease▪ It is not for that we be here held in sin: but because God pleaseth us not, & because we have not what so ever our flesh desireth. For we could find in our hearts that God should be subject to us: and because he will not be ourunderling, so as things fall out clean contrary: behold, it grieveth us, stingeth us, and tormenteth us, and we cast forth our choler every where. And therefore so much the more must we mark this lesson: which is, that we must honour this present life, because God hath set us in it, to the intent it should be as a record to us, that he taketh us for his children, & will be our father: And secondly that we so consider what is in ourselves: namely that we be corrupted in Adam, as we are always hold there as Satan's prisoners and cease not to do evil: upon the knowledge whereof we must even in the midst of our weariness provoke ourselves with a good & holy affection to return always unto God, assuring ourselves that he will remedy all our inconveniences, & that when he hath once made us feel his satherly love, he will continually increase his gracious gifts more and more, and thoroughly bring too pass that which he hath begun. How beit forasmuch as we be so sore inclined to repined against God, let us be well aware that we have his benefits always thoroughly printed in our mind, that we fall not into the temptation that is spoken of here, which is, too wish that we had never had life. True it is, that it were better for the castaways to have been borne dead, or too have been swallowed up into the earth, or that they had never been begotten: as our Lord jesus Christ speaketh of judas. But yet in the mean while we must hold this rule, that the life of man is in itself so precious and noble a gift of God, as it deserveth well to be had in estimation. For we must always come back to this point, that God never createth man, but he imprinteth his image in him, True it is that this image is defaced: nevertheless, as in respect of the order of nature: the goodness of God taketh always the upper hand, and aught to have such preferment and pre-eminence among us, as too magnify and acknowledge the same accordingly. Now let us come to that which job addeth. He sayeth, that if he had been carried away after that sort from his mother's womb● too his grave, no eye had seen him. That is yet one other unthankfulness. For this life aught too be well liked of, not only because every of us knoweth upon what condition and to what end he was created: but also because God ought too be glorified in us. When we look upon a creature whom God hath sent into the world, have we not therein as it were a mirror of his goodness? Then as often as we may behold a man with our eyes, we must make the same to serve us to glorify God in that behalf. But job would have been dead at the first dash, and that was as much as to darken God's glory: which thing was not without a smack of unthankfulness. And so we see how he overshot himself in all things, and that he hold not the measure which he ought too have done, and therefore have we the more cause too be well advised. For if this temptation befell unto such a man as he was, how much more shall we be carried away being so frail as we be? Immediately he sayeth: O that God would withdraw his hand from me, and get him away a while, that I might have some respite, before I go down into the dark country, into the shadow of death, where is nothing but confusion. We see here how job is still carried away, that is to wit, because God's judgement lay sore upon him. And this is it that I said afore, namely that he not only felt the bodily adversities as every of us shall seel them: but that his chief grief was that God was against him, as if he had been at deadly feud with him. Thus ye see what did pinch job with such distress and what tormented him in such wise, as he was not so patient as was requisite. To be short, when God bringeth us too these spiritual battles: then doth he prove us and try us too the quick. And it is a thing well worth the noting. For we take ourselves for stout men of war and too have been tried too the uttermost, when we have endured some sickness, or some other adversity: and we think then that God aught not too begin new again with us, but that we be quite discharged, and are become stout champions. And yet notwithstanding, all the bodily afflictions that we can endure are nothing in respect of the distress that a poor sinner is in when he perceiveth that God is as it were a party against him, and persecuteth him, so as he can find no means too come too atonement and agreement with him. Therefore when our sins come after that sort before us, and the devil maketh us to feel God's wrath, and again on the other side our own conscience reproveth us, so as God seemeth too be utterly angry with us: that (say I) is a far greater and dreadefuller anguish, than all the miseries are that we can endure in our flesh. And therefore let us prepare ourselves to such spiritual battles, praying God too strengthen us, for we see how all man's strength faileth in that behalf, so as we shall be quickly overwhelmed if we be not propped up from above, and lifted up by God when we be fallen, and set again into the right way when we be stepped out of it. By the way when job sayeth, Let him get him from me a while: We see yet better how miserable the state of poor sinners is, when they have this conceit that God persecuteth them and is against them. For wherein lieth all our welfare and all our joy, but in that God is near at hand to us, and in that we feel how his gracious favour is never separated from us? But a clean contrary, when a poor sinner is so scared with God's judgement: he desireth nothing but too hide himself, and too find some secret nook, that God might see him no more, and that he might not make him feel his hand any more. And so the greatest benefit that poor sinners could have when they feel themselves so tormented with God's judgement, is to press near to him, to crave help and secure at his hand: and their utter undoing is to shrink away from him. We see then what men are when God showeth himself angry with them. For they have none other shift than to heap wickedness upon wickedness, and to enter into hell. For it is a ve●ie hell when we be shrunk away after that sort from God. And yet notwithstanding when God holdeth them at that point, behold how all poor sinners wish that he would make them perceive how there is nothing in him but his wrath and curse. But hereby we must be provoked to pray God, that whatsoever vengcance we have deserved for our sins, yet we may not forget this grace which he offereth us, namely that we should always have recourse to his goodness, and that although he have good right to be angry with us, yet nevertheless we may assure ourselves that he ceaseth not to allure us to him. For his goodness surmounteth the rigour of his justice which is due to us for our sins: and thereby let us be comforted, until he have withdrawn his hand from us: Then let us not shrink back when he absenteth himself from us, but rather let us say, Lord withdraw thine anger, for if thou show us thine angry countenance: it is all one as if we were drowned already in hell. Lo what we have too mark in this strain. And therefore let us bethink us to profit ourselves by it, that we quail not when God listeth too try us and too prove to the quick what our strength & constancy is in such temptations. And here ye see how we may say with Saint Paul, neither things present, nor things too come, nor life, nor death, nor any thing else is able too separate us from the love of God, that is to say [nothing can disappoynte us] that we should not always feel his fatherly love which he useth towards us, to assuage and sweeten our sorrows withal. Saint Paul setteth down things to come, as if he should say, true it is that men are subject to infinite miseries, as we can neither number nor measure them. The miseries that are in our nature, are as it were a maze: and yet for all that, if we hold our selves by our Lord jesus Christ, who is the band between God and us, and look upon him as the party that knitteth us to God his father: There shall be nothing too hinder us that we should not be always merry. Lo what we have to desire at God's hand, when we know in what plight we be. Now in the end job speaketh of the state of such as are departed, saying, Before I go into the dark country, and into the lyghtlesse pit, where there is nothing but confusion and disorder, and where is night when the day aught to shine. Here job speaketh like a man that hath no belief, either of the immortality of the soul, or of the resurrection that is promised us. Where is he become then? Let us mark that in this place he expresseth the passions of a wretched sinner, which seeleth nothing but God's wrath, as I have touched here too fore, but yet have we need too be put oftentimes in mind of it, because it is for our behoof. job then is brought here to such a hell [of mind,] as he thinketh that God is his judge, and himself as a reprobate before him, so as there is no hope of grace or forgiveness for him. Lo wherefore in speaking of death, he feeleth nothing but confusion. And how so? For death serveth too turn God's order upside down, like as sin had turned all things upside down. For when God created man, it was not to the intent he should have been mortal. True it is that we should not have lived evermore in this world in the same state that Adam was in. For God would have changed us into glorious immortality. But yet notwithstanding, we should not have by 〈…〉 ayn to have died, neither should our mortality have needed to have been renewed. The state of Adam should have been such, as when he had lived [his full time] in this world, he should have had his everlasting heritage with God. But sin stepped in, And behold, God added death out of hand, yea even a death wherein there is nothing but confusion. And why? For thereby man could perceive nothing but God's curse upon him, which hath after a sort cut off man from the number of creatures. You see how God who hath settled us in this world to live here as his children, taketh us away when he bereaveth us of this life, which is all one as if he should drive us out of his house, and should show how he mindeth not to reckon us any more in the number of his creatures. See ye not an horrible confusion. And so the case standeth, that when we have no further knowledge but of our sins and of God's justice, we must be fain too rest there. So then we must not think it strange, that job speaking of death, should say, that men go into a dark coast, where there is nothing but darkness and disorder. And why so? For he matcheth sin and Gods curse together with death: and so long as God holdeth him locked up in distress, there is as it were a certain heart-burning, so as he seeketh not the mean of grace, which is the true remedy to show us that there is light even in death, and some order also in darkness how dark soever it be, because that after we have once been brought to dust, we shall be razed up again. job perceived not this. And why? Because it behoved God first too make him feel his sharp and sore rigour, and afterward to comfort him again. And it is a text which we aught too mark well. For if we mind too receive the grace that God giveth us, and offereth too us continually in our Lord jesus Christ: we must first feel what we ourselves are, and in what plight we be. Are we desirous (I say) too taste what the heavenly life is? first we must know too what end we be borne, yea even according as we be sinners in Adam. And in good sooth it is not without cause that Saint Paul sayeth, that that which is corruptible goeth foremost. For he speaketh not only of the order that God holdeth in nature: but also of that which it behoveth us too consider on our part. Therefore we must understand that although we be borne into this world, and be as noble and excellent creatures of God as any can be: Yet notwithstanding by means of sin, death hath as it were abolished and razed out that nobleness, in so much that God misliketh us, and disclaimeth us, as though his hand had not fashioned us, because we be disfigured, and the Devil hath set his marks and stamp upon us, and furthermore being subject too the curse that was pronounced upon Adam, we are as good as banished out of the whole world, so as there is neither heaven nor earth, but it abhorreth us. This (say I) is the thing that we have too mark in ourselves. But if we enter into that battle, it is certain that we shall be confounded utterly. Ye see that the cause why men stand so much in their own conceit, is for that they cannot bethink them of God's justice as they aught too do. But yet must we come too that point. Howbeit when we shall have considered how wretched our life is, and that death is yet more wretched because it is the great gulf that serveth too show us of what importance the curse is which God pronounced against us with his own mouth: I say when we shall have considered that: we must also beware that we be not utterly swallowed up of heaviness. And what remedy is there? The remedy is to turn our eyes too our Lord jesus Christ. For the mean whereby God enlighteneth us in the mids of darkness, is how our Lord jesus Christ offereth himself unto us, in whom we have the true daysun of righteousness. Now than if we have that regard with us: no death can be dreadful unto us. And here ye see why David sayeth, that God's sheephooj shall comfort him in the shadow of death, and in the darkness. When as he speaketh of Gods sheephooj, he meaneth that he shall be afraid of nothing so long as God showeth himself a shepherd towards him. And how should he show himself a shepherd, but in the person of our Lord jesus Christ? So then let us first consider of what mind job speaketh here. He knoweth that if men be considered in themselves, it is their very nature to have nothing else but all manner of confusion both in their life and in their death. Howbeit seeing we have the son of God, although our state seem never so wretched, insomuch that we be but as poor worms subject too corruption and rottenness: yet come we too the tasting of the benefit which God gave us, when he made light to issue out of the mids of darkness, according as it is said in the creation of the world, that God turned the darkness into light. Seeing we know this, we have too rejoice, in that by the means of his only son, he hath caused his goodness and grace to shine forth in our death, yea even more than in our life. For when it seemeth that we should enter into the dungeons and gulfs of hell: Then doth God open us the gate of his kingdom: and even then he maketh us too enter into the dwelling place, whereoutof we be now after a sort banished. And Christ enlighteneth us, not only in death, to the intent that the darkness which is there should not darken us and quite overwhelm us: but also in our life. This present world (as the Scripture telleth us) is full of darkness, and we be poor blind souls in it: and yet in the mean while jesus Christ cesseth not to enlighten us by his Gospel. We have the law and the Prophets, which are as burning Cressettes too us. And we have the Gospel, which is yet a far greater light, yea even as it were the light of high noon. Ye see then how our Lord jesus Christ will be a sufficient light for us both in life and death, so we look unto him: But as I have touched heretofore, we must first feel what disorder and confusion environeth us round about, until such time as jesus Christ have reached us his hand. Furthermore, when jesus Christ hath enlightened us, so as we shall have walked in hope of the everlasting life while we be in this world: although God take us hence, and death before our eyes: yet let us not therefore cease to call upon God, and to tarry his leisure till he comfort our souls in his own Kingdom. For they be always incombered and have not their perfect joy, so long as they devil in our bodies and till that God take them up to himself for a do. True it is, that if we think upon death alone by itself, without lifting up ourselves any higher, God may now and then bring us to the same point that he brought job. job had both faith and hope of the everlasting life: and yet for a little while he was overraught with such a fear, as he conceived nothing else in death, but all confusion and disorder. For when he looked to his grave, he saw hell open to swallow him up. And the having of such conceits grieved job much more than all the torments that he could endure in his body. But like as God did pluck him out in the end, and give him victory against such temptations: so will he do to us likewise. Nevertheless we be warned hereby, that we had need to walk warily, praying our good God, that when it shall please him to call us to accounted in his judgement, it may not be to handle us rigorously, and according as we have deserved: but that it may please him too make us feel the favour which he useth customably towards his: and that we may always come back too this point: namely that although we must be fain to walk in this world, as it were in the mids of darkness and of the shadow of death: yet we may not be afraid seeing we have jesus Christ before our eyes, who is the true daysun of righteousness: and that the same may 'cause us labour toward the heritage of heaven, whereunto God calleth us to make us partakers of his his glorious immortality.  
Now therefore let us fall down before the Majesty of our good God, with acknowledgement of our faults, praying him to make us perceive them in such wise, as we may thereby be provoked too sigh and groan continually, beseeching him of pardon: and that we may not be so astonied at his judgements as too faint at them, but that being condemned by them (as we be worthy of right too be condemned) and being ashamed in ourselves, we may return too our good God that he may make us too taste of his inestimable love, which he useth towards us by showing himself to be our saviour in the person of our Lord jesus Christ his son: so as we may be established in the hope which he giveth us of our salvation, and grow in it more and more, until such time as having encountered against all the assaults that we have to endure here below, we may come to the everlasting rest which is prepared for us in heaven. That it may please him, etc.    


The xlij Sermon, which is the first upon the xj Chapter.  
ANd Zophar the Naamathite answered and said,  
2 Should not men answer a man of much talk, or shall a babbling person prevail?  
3 Verily thy words shall make men hold their peace: and when thou hast mocked, no man shall do thee shame.  
4 Thou hast said, my dealing is rightful, and I am clean in thy presence.  
5 But I would that God would speak to thee, and that he would open his lips against thee:  
6 That he would discover unto thee the secrets of wisdom: for his judgement is double rightful, and God hath forgotten thee for thine unrighteousness sake.  
THat we may the better profit ourselves by this doctrine, we must call to mind what hath been said heretofore: namely that the matters which are set down here, are true in themselves, notwithstanding that they be misseapplied to the person of job. Thus see ye an instruction that is good and profitable for us, so be it that we have wisdom and discretion to know how to use it aright. And in effect we be done here to understand, that whensoever we debate after what manner man may stand before God, we must not allege our own prittle prattle, nor think too prevail by vain rhetoric: but we must be beaten down and dismayed by considering the Majesty of God. To bring this to pass, let us assure our selves that it is not possible for us to search out that wisdom which we cannot comprehend, but that all the world must humble itself under it. Thus than ye see in effect what is showed us here. And had this doctrine been well hold and practised, we should not at this day have such disputings as reign in this world, in what wise men may be justified and saved before God. Why so? For they that establish any deservings too purchase favour in God's sight, and to make them believe that they may save themselves by their own power, know not the Majesty that is spoken of here, but brabble about fond trifles. For if the case stood upon dealing with men: there would not be so much boldness as we see used in debating what the mean is whereby we might stand before God. To be short, men have been so besotted, as they witted not what justice, or judgement, or any thing else is, when it came to debating after what manner God loveth us, and is merciful towards us, and after what sort we might present ourselves before his Majesty too found favour at his hand. And therefore so much the more standeth it us in hand too mark well this doctrine, when it is said, Should not men answer a man of much talk? or shall a babbler prevail? Hear we see how men's talkativeness is dashed, yea though they like well of themselves, and have store of their vain and fond Rhetoric. For behold what beguileth them: namely that they can justify themselves before men and bear the countenance of Angels, whereas there is nothing but want and filthiness in them. True it is, that they may have some apparent reasons that men shall like well of: for in very deed, according to man's reason, when it is demanded what righteousness is: it will be answered, that a man must live unblamably, he must discharge his duty, he must do every man right. You see then what righteousness is. If it be said that a man is righteous before God though he be a wretched sinner, and that his sins are forgiven him: behold that is a strange thing and such as cannot sink in man's fleshly understanding. How so? To say that I am accepted for righteous, and yet that the same righteousness is all the while out of me: that I must be fain too borrow it of another: and that although God know me to be a wretched and damned creature, yet notwithstanding he will save me: To what purpose is it? Therefore when the Sophisters and Hypocrites establish men's merits, and bear them in hand that we be able to win Paradise by our own power it hath somewhat a fair colour, and is easily received by the most part of the world. And here ye see what causeth them to harden and rankle so much the more. For to their seeming, in asmuch as men take their sayings in worth, and accept them for good, God also aught to hold himself contented with them. But we shall not further our case thereby: and although that for a time God suffer us too tell many a fair tale, insomuch that it seemeth that we have overcome all: yet in the end all must be fain to come down again. For when God appeareth in his seat, then must all these disputings be fain too cease, wherein men foade and vaunt themselves somuch now adays. What must we then do? When we debate after what sort men may stand before God: we must not allege likely reasons, and such as the world receiveth: but every of us must enter into himself, and into his own conscience. That is the point whereat we must begin. This will be yet better understood, if we lay forth the matters in some familiar order. I have told you already that when men come too debating, in what wise we become righteous: by and by, according to man's reason, it will be said, that we must live righteously. True it is that (to speak properly,) righteousness is when men's lives are well ruled, so as there is no fault to be found in them, and that they perform God's law and all that he commandeth them too the uttermost. Yea, but (as shall be more fully declared) we must proceed further too have another righteousness, because we come short of this. But in the mean while, when men perceive that it behoveth them too perform their duty, and too walk after GOD and his word: they fall too imagining thus with themselves: Well then, it stands me on hand too fulfil God's law: And they are of opinion that they shall bring it about. And notwithstanding that they be unable to stir one finger: yet it is a wonder too see how they bear themselves in hand that they be able to carry great mountains upon their shoulders, when as they be not able to life so much as one straw. Nevertheless they be so full of fond overweening, as they strain themselves to perform God's law by their own free william. Very well, in the end they must be fain to perceive their weakness by their own experience. True it is, that for a time they puff out their blasts: yea, and there is another vice, namely that men surmise themselves well able too make themselves righteous without fulfilling of God's law. As how? By their foolish devotions, as we see that in the papacy when men are desirous too become holy and righteous, there is no mention of framing their life to the commandments of God. What then? Every man takes up a toy of some good devotion in his own head, then shall Ceremonies, and then shall Superstitions reign under the name of God's service. So they hear Mass every day, so they mumble much, so they fast often, so they do this and that: the poor hypocrites bear themselves in hand that they have well quit themselves before God, yea and they take him to be bound unto them for it. And herein they sleep for a time: And if a man tell them it is but lost labour, they are fierce upon him, and it spiteth them, [saying:] How so? Can so goodly a thing be unprofitable? Or can God be unrightuous? Then must he needs accept the service that I offer unto him with such pain and carefulness. Lo how the Idolaters plead against God: and it seemeth to them that he doth them great wrong, if he do not accept and take in good worth all their pelting trash wherewith they beguile themselves. Lo what a dyzinesse reigneth in men's brains for the time: but yet (as I said erst) in the end they must be fain too grant that all this is nothing. And when God presseth them and putteth them to trial, than they shall be feign too acknowledge, Alas it is to little purpose to have heaped up so many Ceremonies after that sort: and (which more is) when I have done all that I can, yet doth mine own conscience reprove me, that if I have served God well in any one point, I have miss in many others. Men then being reproved by their own consciences, do thereupon seek for remedy, saying: Well I see that if God should enter into account with me, I should be very sore endangered unto him. How shall we do then? We fall to finding out of Satisfactions: like as in the Papacy every of them will confess that no man living is able too fulfil God's law, and yet in the mean while they cease not too sleep still, because these wretched Hypocrites bear themselves in hand that they are able too make God amends by bringing him some by payment. True it is (say they) that in this behalf I have done amiss, but God will be contented with me when I shall have made him amends after such a sort, or such a sort. And here ye see whereupon grew the invention of all their works of overplus or supererogation as they term them, that is too say, the works which they yield unto God over and besides his due. When men do so, they think not that ever they must come to accounted before such a judge, but that they may easily say, What? We do all that we can: for wherefore take we such pains but too serve God? And shall we think that all this gear shall be rejected at his hand, and that he will make no reckoning of it? Moreover although we be weak and that there be faults and imperfections in us: yet if we labour too make amends for our sins, God must needs have regard unto that. After such sort will men part, supposing themselves to be thoroughly well discharged. And (as I said afore) they conceive rancour and heart-burning against all warnings. Now we see what the holy Ghost condemneth here: that is to wit, that men do so flatter themselves and rock themselves asleep in their vain imaginations, as it seemeth to them that they have gotten the goal when men like well of their doings. But all this is nothing. For when we come before the heavenly throne, none of these peddling trifles shall take any place. What must be done then? We must know, yea and we must firmly believe, that all the righteousness of the world is but abomination, and that God may reject it as filthiness: and so in very deed, although he have granted us the grace too labour unto goodness yet are we not as yet come unto it. For although we travel thitherward, yet is it with such feebleness, as we be overmuch too be condemned. And we must call too mind how it hath been declared heretofore, that if we bring but one point for ourselves, God will have a thousand too confound us with. Ye see then what we have too mark in this strain. You see also why I said that the matter standeth not upon babbling, nor upon the alleging of some reason that may carry a fair colour before men: but in especially that every of us enter into himself, and examine our own life how we be cited before God: and then will all babbling cease, and every man will think more nearly upon himself, knowing that we have none other mean too be quit before God, but by condemning our selves and by being utterly abashed. But for the better understanding of this matter, let us now come to that which he addeth: Thou haste said my dealing is just and rightful, and I am sound in thy presence. Hear Zophar showeth what the babbling is which he condemneth. Verily (as I have warned you afore) he misapplyeth this matter too the person of job, and he doth him great wrong by accusing him unjustly: nevertheless the doctrine in itself is good, holy, and profitable. Let us mark then that all such as mind to justify themselves and too be seen without blame, have nothing but vain babbling, not though they be taken for wise folk to the worldward. And it is a point that we ought too mark well. For if men come not to the applying of it, it will be too small purpose too say, well, there must be no babbling when men come to treato of God's secrets, and of his word: it is too holy a thing for men to deal with at their pleasure, they must go too it with all soberness and reverence. Verily this may be a good warning. But Zophar sayeth here precisely, that all such as mind too advance the power of men, and too persuade that there is nothing in them but righteousness before God, are no better but babblers, how fair a show soever they make. And therefore let us learn that there is no doctrine so well settled and grounded, as to be able to stand before God, save only that which utterly defaceth men, & showeth how they have not any thing whereof they may make their boast, & (to be short) which confoundeth them in such sort, as they have none other refuge but only to the mere goodness & mercy of God. Herewithal we have here two articles to mark. The one is, thatwhensoever we talk of the holy scripture or of any thing that pertaineth to religion, we must learn to speak soberly, and not let our tongues run upon pattens too dispute thereof at pleasure. I say, let us keep ourselves from such unadvisedness: for we see that this vice hath been the cause that God's truth hath been utterly perverted and turned into a lie. And for proof hereof, what else is the Popish Divinity than a heathenish fashion of utter scoffing and railing at all the secrets of God. For in popery it is lawful for men too babble as if they were tossing of some tennisball. And in good sooth the Papists say very true when they use this bywoorde, That the holy scripture is to them as anoze of wax. Lo how they blaspheme God, & are not ashamed to set it down in their books. Yea and when they mean to prove that men should not hold themselves to the holy Scripture, and that we have no assurance of our belief by God's word, but that we aught to receive that which is decreed by men. See (say they) is not the holy Scripture a noze of wax? True it is that in respect of themselves they have made it a noze of wax, by turning and wresting it forward and backward to make a plain mockery of God & his truth. And how is this come to pass, but because they have not known, that Gods uttering of his will unto us, is to the intent that every of us should enter into himself and examine well our own consciences, & apply to our own use and instruction all that is contained in the holy Scripture, assuring ourselves that God meant not to feed our curiosity, nor to tickle our ears, but to edify our souls, yea & that as might be most for our behoof. So let us bear in mind this article, that is to wit, that when we speak of God, we must do it with all reverence & fear. But in especially let us come too that which is spoken here: namely that whosoever will magnify men too acquit them and too justify them before God, is but a babbler, not though he can allege never so fair reasons. Let us mark them that all such as are puffed up with presumption to allow of men's merits, were never yet thoroughly wakened to know what God is, & how much we be indebted to his judgement. And why so? For whosoever shall once have examined his own conscience well, must needs have his mouth stopped, & he cannot but know that all mankind is out of order, and that we have nothing but cursedness in us. And hereupon we may boldly say, that all the teachers in the papacy are utterly besotted, and become scorners of God and despisers of his righteousness. And why? We see how they be bold to advance free-will, to magnify the strength of men, and to make us believe that we be able to deserve this and that: so as if we have committed any sins, yet may we well purchase ourselves forgiveness of them by our own good works. For asmuch as they talk so, there needeth no more but the saying that is set here, to show that they be despisers of God, and bawling curs, that never had so much as one remorse or scruple of conscience, but are utterly blinded by the Devil. And why so? For had they any ceiling or incling of God's judgement: certainly they would not babble so too advance their own merits, which are but pelting trash. But on our side, let us learn too go too a better school, if we intend too stand up before God. And why? For (as it is said here in the end) we shall have such an answer as shall serve too overwhelm us utterly. If in these days we sharpen our beak to vaunt ourselves of our own righteousness, and be puffed up with this vain opinion (or rather outrage) that we be well able to stand afore God: in the end he must be fain too answer us, yeahee must be fain to answer us after such a sort, as we shall be confounded therewith, according as it is said here, shall a babbling person prevail? We may perchance ween it: but we shall be beguiled. And why? For (as I have declared afore) he that will make himself righteous in God's sight, is but a vain babbler: that is to say, he bewrayeth that he was never touched too the quick, that his conscience is still a sleep, that he knoweth not what it is either too do well, or too live well, that he taketh hold of the shadow in stead of the body, and finally that he hath not considered that God must be his judge. And thus ye see what causeth men too reckon so without their host, as it is said in the Proverb. But now let us come too that which Zophar addeth. Yeal would fain (sayeth he) that God would speak against thee, and that he would open his mouth. Behold how men are reproved too their confusion: that is too wit, when God openeth his mouth. So long as we reason but with men, well, every one of us may think his own halfpenny too be good silver: but as soon as God openeth his mouth, we have nothing too reply. All that (say I) which we believe to be as substantial stuff as any can be, must needs go too the ground, and wash away, and all our reasons shall be but froth. There may be great bubbling and boiling, but yet doth it wash and vanish away by and by. Therefore let us weigh well this sentence, that God must be fain too speak, too put men too silence, and too make men utterly rungtyed in this behalf, namely that they may not presume any more too allege aught of their own fantasies. And after what sort shall God speak? He hath already spoken enough in his holy Scripture too humble us withal. For there we see how all men are condemned, and cursed in Adam, (mark that for a special point) and thereupon that it behoveth every one of us peculiarly in himself too yield himself too-too blameworthy, seeing that God showeth us that our sins are so horrible, as we cannot mislike enough of them, and that although a man be grieved in himself, and loath his own life: yet knoweth he not the hundred part of the evil that is in him. God telleth us this. And we see how Saint Paul putteth all men under shame, so as when we read that text of his, our hear ought too stand up upon our heads, too see how we be condemned there too all naughtiness, and that although every one of us be not guilty alike in fact, yet all of us have the seed thereof within us. Ye see then how God hath given sentence of damnation upon all men. And this aught to be enough too make us shrink down our heads, and to make us utterly tungtied as I said afore. But what? men are so stately, as they cannot stoop, though the Scripture confound them, according as we see, that notwithstanding this, men think still to justify themselves before God. And that is the greatest difference that is betwixt us and the Papists: namely that if it be demanded what is the mean of our salvation, the Papists will have nothing but their own free-will, merits, and Satisfactions: and on the other side we say, that man being utterly void of all righteousness, & having not aught in himself but cursedness: must flee for secure too the only mercy of God, and seek that thing in our Lord jesus Christ, which is not in our own persons. We see then that all the things contained in the holy Scripture, concerning our sins and the humbling of us before God, are not able too overmaster us, nor to take away this pride and presumptuousness of our flesh. And therefore God must be fain to speak after another fashion: that is to wit, he must make us feel that by experience which is contained in the holy Scripture, to the end we may know how it is unto us that he telleth his tale: and specially that he take from us the towel of Hypocrisy which keepeth our eyes fast shut and clozed up. For when we read in the holy Scripture, that there is not one which speaketh God, but all are given to evil, and all are filthy and infected with their sins and corruptions: and therewithal that there is nothing else in men but vanity, that all their wisdom is but foolishness, and that all their thoughts and affections are but wickedness and enmity against God and all righteousness: when we hear this: (we say in ourselves,) Tush, this is spoken of the wicked, I am none of that number, every man exempteth himself. Furthermore, we surmise that we have I wot not what goodness in us: and if there be but one poor drop, we stretch it out far and wide, so as we bear ourselves in hand that we be able too content God thoroughly. And therefore must God come take away the said to well: that is too wit, that we may not imagine or surmise ourselves to have any ability, but assure ourselves, that all the curses which are contained in the Scripture, do agreed and pertain unto us, and must needs wound us as mortal plagues, that we may know our confusion. Thus ye see what we have too mark in this strain. So then whensoever we desire too know what righteousness is, that is too say, how we become righteous, and how we may obtain favour in God's sight: we must consider well that the case standeth not upon seeking that which shall seem good before men, or which may be allowed by man's reason, or by all that ever may be alleged before creatures. What then? Let us hear God speak: that is to say, let us receive the holy scripture, and let every of us submit himself thereunto: let God speak, and let us hold our peace without making of our accustomed replies. Furthermore for asmuch as there is the said Hypocrisy in us where of it behoveth us too be cleansed: let us consider also that God's judgement must be dreadful to us, and that we must be astonished at it. And therefore let us beseech him that when he hath spoken terribly unto us, he will comfort us thereupon, that we may take some taste of his goodness. When we once know this: it is certain that we shall not make much disputing about the said article, nor be curious in searching after what sort men may become righteous. For first of all it behoveth us to understand that there is nothing but all evil in us, and we hear how it is said, that even he that dareth vaunt himself most, shall find nothing but cursedness in him, from the crown of his head too the sole of his foot. Again, though God should find us thoroughly well disposed to walk in his fear: yet what is that too the purpose? We shallbe always unperfect nevertheless. But the mischief is, that whatsoever God saith in his word, yet we continued always still at one point, we have our eyes still shut: and it seemeth too us that howsoever the world go, there is always somewhat in us, and that we may warrant ourselves by our own works. God therefore must be feign to set himself in this case before our eyes, and to show us that there is nothing in us whereof we may be proud. How shall men do then when they be so confounded? It is certain that they are never a whit hindered thereby to run unto our Lord jesus Christ. But if we be puffed up with pride, we shall have no lust to do so: it will be with us as when ones stomach is full of wind, whereby it is so weakened as it cannot receive any thing. Contrariwise if we becleare from all presumptuousness, we will be a hungered, and we will desire nothing so much as that God should remedy our diseases. So then, all they that have hearkened unto God with a good will, (that is too say, which have first sought that which is showed us in the holy Scripture, and afterward laboured too apply the same to their own instruction, assuring themselves that it is unto them that those holy writings speak:) all such (say I) do easily consent to this doctrine, namely that we have no righteousness in our selves, saving that is given us by the grace of our Lord jesus Christ: and that although God find us cursed, forlorn, and damned sinners, yet he redeemeth us out of the said confusion, whereof the ransom was paid when jesus Christ shedded his blood for our redemption and salvation: and that now henceforth forsomuch as the obedience which jesus Christ hath yielded too God his father, is set over unto us, it is all one as if we ourselves had fulfilled the whole law. Thus ye see how we may do ourselves good by this lesson. To be short, a man shall never know what is meant by being justified by faith, until he have heard God speak, yea and that his hearing of him hath made him to humble himself and too bereave himself of the said foolish haltiness, wherethrough men take so much upon them, and wherewith they are so besotted. Lo what Zophar meant by saying, O that God would speak and open his lips against thee. And he saith expressly, that God openeth his lips. In deed it is an Hebrew manner of speaking, and it reporteth a vehemency of speech, like as when a man treateth earnestly of a matter, so as he not only speaketh a word or twain at a glance, but layeth it forth at large, so as he maketh a full conclusion of it. But I have told you that this must be thoroughly well weighed because we see how men hearken unto God but by halves. True it is that peradventure we shall well hear every word: but what for that? That is no matter of great weight so long as we hold not all that God showeth unto us to settle ourselves thoroughly in all that he saith to us. Therefore it is not enough for us to have yielded the one ear unto God, and to have heard every word that he shall speak unto us: but we must be heedful to follow all that he saith thoroughly in all points. Then if he shall have once opened his lips to condemn us, we will be no more given to babbling: that is to say, we will be no more so presumptuous and overhardy, as too brag of our own righteousness: for we shall be utterly ashamed of ourselves. It is said afterward, That God will reacole the secrets of wisdom. Verily in saying so, he showeth that job might well have been punished double: that is to say, that he might have had twice as much justice executed upon him, and God might have forgotten him for his miquities sake. or else might have searched him, for the Hebrew word signifieth too Exect, and sometimes also to require an account, and such other like. And therefore a man might expound it, that God was able too charge him with such things as he should perceive himself to be double in his danger: and all cometh to one end. But first of all, whereas it is said that God will reveal a wisdom, that job witted not of before: it is to show us, that the knowledge which we have of our sins, & of the inestimable goodness of our God, passeth all our capacity, and is a wisdom that can never be attained unto by man's reason; but must come too us from above out of heaven. I have warned you already, that this gear is misapplied unto job: and in deed he knew well enough that men must not measure God's righteousness by their own wit. job hath well opened that point himself, and (as I have showed) he had a good case, howbeit that he handled it amiss. But the line that we must go by, is this: namely to take this present doctrine generally, that we may be profited by it. Behold then a special point: which is, that the things which the Scripture telleth us of the righteousness by faith, are a higher secret than men can attain unto. What is too be done then? God must reveal it unto us. And that is the cause why the Papists cannot assent hereunto. For they hold themselves continually too their own imaginations. They know what is righteousness after the manner of the heathen Philosophers. For if a man ask an heathen Philosopher what righteousness is: It is a life well ruled in all virtuousness, will he answer. And even so also do the Popish divines reason of it. We say that the same is true in itself: but we must step yet further: that is to wit, to another righteousness which is not in men, and whereof there is not one drop to be found there. Then must they be feign to have an other righteousness, which is, that having condemned us in our own persons, he should take us to mercy for our Lord jesus Christ's sake: that by his mean we may be acceptable & holy to him, forsomuch as the obedience which jesus Christ yielded unto him, is set over unto us. But (as I said) this gear entereth not into man's brain. And here ye see why they that take themselves to be most witty, put their trust in their own strength, because they purpose to comprehend it by man's reason. But what? Let us not think it strange, seeing it is said that it belongeth only unto God to reveal his own wisdom. As if it were said, True it is that so long as men tie themselves to the imaginations of their own wit, and will needs judge after their own liking, they shall never understand what it is to be righteous before God, they shall do nothing but babble: and when they have set never so many Air colours upon the matterial of it shall be but smoke. And why so? Because that to know after what sort we become righteous before God, is an inestimable wisdom, and hidden from man's reason, until such time as God have spoke unto us, and disclozeth to us what is our confusion, and until he have made us perceive that we be not able to stand before him, but are utterly cast away as cursed creatures, and that there is none other mean for us to have access unto him, but only by coming unto him in the name of our Lord jesus Christ his only son. Then till such time as God have showed us this, we shall always be given to babbling: that is to say, we shall be given too this fond presumptuousness wherewith we be moved and tempted. And therefore God must be fain to reveal unto us the wisdom which we are not acquainted with, to the end we pass not our bounds and the things that we aught to know. You see in effect what is touched here. Let us learn then as often as we be tempted with the said overweening, that our own virtues aught to bear some sway, and that we may well satisfy God by our own deservings: let us learn (I say) to return to that which is spoken here, namely, that it▪ belongeth only unto God to disclose his own secrets unto us, and to teach us his wisdom. And so far are we off from being able to attain to such knowledge through our own power, that we flee it as much as is possible, & blindfold our own eyes, to the intent we might put away all perceiverance and feeling of God's judgement from us. So much the more therefore behoveth it us to mark well the rigour that Zophar speaketh of here in the name of God, as a messenger or Herald sent by him, too summon us too his judgement seat, that we may know what manner of rigour the same is, that is to wit, that it is intolerable whensoever God listeth too use it towards us. What must we do then? we must learn to know what we be, and to humble ourselves, that we may return to our God with hearty repentance, who desireth nothing but that we should come too him in the name of our Lord jesus Christ. Then let us go too him mourning for our sins, and so wounded with the inward conceit of his judgements, as we may desire nothing but that he should take us to mercy, and receive us unto him, not only to forgive us our sins past, but also to amend in such wise for the time to come, as we may walk in his obedience: howbeit that the same walking must not be to the end to pay him with our merits and works, and to make us return into his favour, and too beseech him to govern us in such wise by his holy spirit, as we may continually call upon him and sue too him as to our Father.  
And now let us cast ourselves down before the presence of our good God and father, with acknowledgement of our sins: praying him that his making of us to feel them, may be to amend us in such wise, as we may not desire any thing so much as to come nearer and nearer unto him, until we be come thither in full perfection. And so let us all say, Almighty God and our heavenly father, we knowledge, etc.   

The xliij Sermon, which is the second upon the xj Chapter.  
7 Shalt thou find God in seeking him? Shalt thou find the full perfection of the almighty?  
8 It surmounteth the height of the heavens, what wilt thou do? It is deeper than the bottomless depths, how wilt thou comprehend it?  
9 The wydenesse of it is brother than the Earth, and the largeness of it is greater than the Sea.  
10 When he moveth himself to shut up or to leave out, who shall let him?  
11 And seeing he knoweth that men are vain, and seeth that they be of no force, shall he not perceive,  
12 That an empty man is endued with heart, and a man is borne like a wild Ass?  
FOr as much as it is no easy matter for us to conceive how too humble ourselves: therefore ye see how God standeth the more upon this doctrine, too the end we may have so much the more occasion to put the same in ure. Yesterday we saw that if God punish us, we must not reply against him: for in the end we shall found that he hath borne with us already▪ and that he might of right use greater rigour towards us. And if he hear us not, it is because our sins have separated him from us, and we are unworthy to be heard, but are forgotten at his hand by reason of our sins, according as it is said that the wicked shall gain nothing when they think too have their recourse unto him, as in very deed they go not too him unseynedly. And as for the good if God hear them, it is not out of hand, or at leastwise he suffereth them not to perceive it, because it is good that they should be meekened. After the setting forth of this article, that it is not lawful for men to justify themselves before God: now in general it is said, that we labour in vain if we go about to seek out his wisdom. Why so? For it overreacheth the Heavens, it is deeper t●an the bottomless pits, and the wideness of it stretcheth through all. Let us have an eye to our own measure. Behold how man who would overreach the whole earth, needeth no more than six foot too cover him. Man is desirous to enclose the whole sea in his imagination: and in the mean while he himself is nothing. He would fain surmount the heavens: and how shall he come thither? He would gauge the bottom of the depths: and what means hath he to do it withal? Nevertheless let us put the case that man's mind is able to sty above the heaven▪ and that nothing could be hidden from it: yet should we come short of God's wisdom, because it is infinite▪ It cannot be compared either with the deeps or with the heavens: for it far overpasseth them all. And therefore let us assure ourselves that our presumption is foolish when we go about to know the reason of God's doings. Thus ye see in effect what is showed to us here. Wherefore let us mark, that this word Wisdom, is taken here for God's purpose, determination, or intent, which we be not able to comprehend. True it is that we may well taste some little portion of God's wisdom, like as when we behold his creatures, there he showeth himself unto us, howbeit but partly. Let us no more but take a branch of some herb, and we shall see after what sort and with what cunning God hath wrought there: The same is a very lookingglasse of his wisdom. Then is it much more reason, that when we come to his greater and choicer works, we should there perceive that God's wisdom is a wonderful thing, if we have any taste at all of it. But by the way, the perfectness thereof is spoken of here: that is to wit, that if we will needs know why God doth all things, or if a man be desirous to see what end God setteth afore himself, and what cause moveth him thereunto: we must needs be utterly confounded. But here first of all we be admonished of the rawness of our wit and understanding, to the intent we pass not our bounds, nor play not the horses that are broken loose, as we see that the overweening and pride of our nature driveth us thereunto. But hereby we have also to consider the goodness of our God, who applieth himself unto us, and too our feebleness, that we at leastwise taste of that which is incomprehensible unto us: and although we conceive it not thoroughly, ne taste it fully: yet he showeth it to us, and maketh us to feel it so far forth as is for our profit. Thus see you two articles which are well worthy to be marked. As touching the first, I have told you how it behoveth men to consider how raw and how weak of understanding they be, that they presume not to thrust themselves too far forward too make inquisition of Gods works, more than he willeth them and giveth them leave to do, I say more than he willeth them, and giveth them leave to do▪ For (as I have touched already) God of his goodness doth not utterly bar us from having any perceiverance at all of his wisdom: but it behoveth us to keep measure. Then let us be well advised that every of us have an eye to his own ability and too mark how subtle and sharp witted we be, and how greatly given too this overboldenesse whereunto our own nature eggeth us continually. How is that? We would always bring God to accounted of all his doings. When we meet with any strange thing, and men say unto us, such is God's good pleasure, because he hath ordained so: and therefore we must not plead against him: yea say we? But why doth he not otherwise? For such an inconvenience will ensue hereupon, and the matters may draw quite and clean awke from that which might be for our profit. Thus we see how that at every push we would fain have God to yield us a reason why he doth this or that. Moreover although we have not any thing too allege: yet would we that God should not conceal any thing from us, but that we might enter into the greatest secrets that he hath. And we see how sore our hearts are tickled in this respect. True it is that some be more sharper set than other some be, but yet it is a common vice wherewith we be all of us infected from the greatest too the lest. Therefore let us mark well how it is told us here that God's wisdom overreacheth the heavens, and is deeper than the depths, and also that it is in vain for us to desire to comprehend it in our brain: For that measure is far too short: insomuch that if a man had a hundred times more understanding than he hath, yet could he not attain to the hundred part of God's wisdom. Seeing then that we be nothing, and God's wisdom is a bottomless depth: have we not so much the more cause to hold ourselves short, and not too follow our own fancies in seeking more than God giveth us leave to do? Then let it come to our remembrante to say, whither goest thou thou poor creature? thou interest into a bottomless pit: whereout of thou canst never escape. This is the warning that we have to follow in this sentence. But by the way let us also bear in mind that which hath been declared concerning the favour that God showeth us in applying himself to us, and in showing us his works, so far forth as it is for our behoof and profit to know why he doth this or that▪ And Gods applying of himself after that sort unto us, is not because he is bound to us: (for what bond can there be? or how can we challenge him to do it?) But in so doing he showeth how greatly he loveth us, seeing he cometh near unto us so familiarly. We hear how our Lord jesus Christ sayeth to his Disciples, I will no more call you my servants, ye be my friends by reason of the secrets that I have showed you: for I have familiarly told you all that I had in commission from my father. And so seeing that God cometh so familiarly unto us: we have a great and singular record of his love. Therefore let us learn to inquire of God's works no further than he himself leadeth and ruleth us so to do. And this is well worth the marking: for we see men incline continually to some extremity. I told you already that there is such a pride in man's heart, as he would fain know all things, so as nothing might scape him: and that every one of us is given to that vice. Well then, God showeth us that we must not be too wise, and that we must with soberness [content ourselves] to know that which he disclozeth unto us. Now hope we to keep ourselves from that vice, and therewithal enter into the contrary extremity, saying: then must we shut our eyes and inquire of nothing. Nay: there is great difference betwixt a meanness and nothing at all. For God hath not made us after his own Image too have it said, that we should become brute beasts by his consent, and that we should have so little regard of the light that he showeth us, as it should be quite quenched in us: but let us learn to know so much as it pleaseth him to teach us. If God be our schoolmaster and we give ear to his speech, he is able to give us wisdom and discretion to comprehend his learning, and we cannot do amiss in it. But if our Lord shut his mouth, we also must shut up our wits and hold them in prison, that we take not liberty to say, I would know this, or I would know that. For God will not have us to know more than he hath showed us. Seeing then that these two vices reign in the world: it standeth us so much the more in hand to mark what I have said: that is to wit, that we should use the grace and privilege which God giveth us when he showeth us that which is for our profit to know Some will use the common Proverb, That God's secrets are not to be searched. True it is that they are not to be searched, saving so far forth as he maketh us privy to them, and then are they no more secrets. As how? You see how S. Paul calleth the Gospel a wonderful secret which hath been hidden in God, yea in somuch as the Angels have been ravished and amazed at it, and highly honoured it. And yet nevertheless the same is an easy doctrine to us. For there God uttereth his will unto us, yea and (as ye would say) so forecheaweth our food as there is nothing for us to do but to swallow it down: he boweth unto our rudeness, & showeth himself exceeding homely. We see then that the Gospel is in itself so high a wisdom, as we [of ourselves] can never arteyne unto it, seeing that the Angels comprehend it not: and yet notwithstanding it is such a doctrine as aught to be known unto us, yea even to the rude and unlearned sort, (according as saint Paul sayeth in another place) that is to wit, for somuch as God hath there applied himself unto us. But there are other secrets which are hid from us, add whereunro God giveth us no leave to attain as yet. True it is that at the last day, we shall know all things: but as now we must bethink us of that which S. Paul saith, that is to wit, that we know now in part yea and darkly: so as God giveth us some forecast of that which shall be revealed perfectly unto us when we be fully transformed into his image and glory. So long therefore as we be clothed with mortal flesh, let us acknowledge our own small capacity, and content ourselves with what soever it pleaseth God to give and discloze unto us. There are then some secrets of God, which he will keep privy from us during this mortal life, like as we cannot know what he hath determined to do with this man or with that. As for the faithful, they have a sufficient witness that God hath chosen and adopted them to be his children and to inherit salvation. But yet for all that, they cannot see the registers of heaven, to know whither they be written there or no. It is enough for them that God hath given them a good copy of their election to look upon in our Lord jesus Christ, insomuch that being his members they doubt not but God will avow them to be his children. Howbeit we know not who be the company of the chosen: we know not who be the castaways as yet: we know not wherefore God doth one thing or other: and if we discourse of God's providence and of the things that we see through the whole world: we shall be confounded in them. For that strait and secret ordinance of God is to high for us to attain unto▪ Ye see then that as concerning the secrets that are hid from us, men must learn to use modesty in them. To be short our wisdom must be to hearken unto God, and to follow simply that which he sayeth without going any further. There are (say I) two things wherein the true wisdom of men consisteth: That is to say, To hear God speak, and without gainsaying to follow whatsoever is contained in his word, so as the same may have authority to make us fear God and too humble ourselves under him. Lo here a good mean to become wise. But like as it behoveth us too obey God, and to follow that which he showeth us: so also must we not desire to know more than is contained in his word. For when men will needs be wise against God, they become stark mad. We see what befell to our forefather Adam, yea even in the time that he was most pure & sound, being created after the image of God, when he was in far more excellent and noble state than men be now adays: for the image of God is so darkened in us, as there is no more light, nor almost aught else than darkness in us. Adam could not content himself with that state, but was desirous to have a higher perfection: and whereinto is he fallen? Into so foul a sink as we aught henceforth to be ashamed of our state. Now (I pray you) if we climb still to the said highness wherewith Adam was tempted, and the wretchedness where into we are fallen or rather tumbled cannot meeken us: must we not be punished double? Therefore let us learn not to covet to know more than God showeth us, as I have said already. Yet notwithstanding let us not cease to search the secrets that are contained in the holy Scripture, nother let us do as the Papists do, who say that their forbearing to know autht, is because the doctrine of the holy Scripture cannot be thoroughly comprehended of all men, and because men are in great danger to be entangled in many errors and heresies: and because they see how all the confusedness of the world springeth of this, that men are carried away with a fond desire of knowledge (as they term it) and have not the modesty to content themselves with an overwrapped faith of believing simply whatsoever is hold by the holy Church. It seemeth at the first blush that this hath some colour: and yet all is but crused blasphemy against God. And why? for (as I have said already) although the doctrine that is in the Law and the Gospel be so high as our minds are not able to reach unto: yet hath not God published his Law in vain, neither is it for nought that he hath commanded his Gospel to be preached to all creatures, yea even to the ignorantest sort, for he disclozeth himself there after so loving and gentle a fashion, as there is no man but he may be familiarly acquainted with that which is showed there. So then let us not be unthankful to our God, let us not accuse him to have spoken out of the bottom of a bottle. For he protesteth by his Prophet Esay, that he calleth us not to him in vain, and that he hath not spoken in huddermudder: but that his voice soundeth loud & clear, so as it aught to be heard of all men, and all of us aught to receive it. Then sith the case standeth so, let us hardily study God's word, let us apply all our wits thereunto, and our labour shall not be unprofitable. And furthermore let us use the said soberness that I have spoken of. And here ye may see why S. Paul meaning to correct the foolish and rash curiosity that is in men▪ showeth them whereto they aught to apply themselves: that is to wit, to know thoroughly what the love is which God hath showed us in our Lord jesus Christ, so as we need to do nothing else all our life long, than to seek diligently the said grace that is showed us in our Lord jesus Christ, as how we be rescued from Satanstyrannie, and set free from the bondage of sin and death: how that whereas we were utterly damned by nature, and wretched and lothly sinners before God: we be now become righteous before him, so 〈…〉 he receiveth us and liketh well of us: How we be governed by his holy spirit, to the end we should fight against the lusts of our own flesh: and how we be reserved under his hand and protection, so that although the Devil practyze too overthrow us every minute of an hour, yet we may be able to drive him back, because we be in the sheepfold and keeping of the good shepherd Jesus Christ, who hath promised that he will not suffer any of them to perish whom the father hath put into his hand. Therefore let us get the knowledge of these things, and further also how we aught continually to press unto God, how it is lawful for us to call upon him with open mouth, because he hath given us a mediator who maketh us way unto him, and how that jesus Christ beareth word for us, so as God doth out of all doubt hear us when we pray to him in Christ's name. If we know these things well: then is our time well bestowed. For this cause S. Paul addeth what is our height, our depth, and our breadth: and (to be short) he willeth men to behold how they may be perfectly wise: namely by knowing thoroughly the grace that is uttered and wrought unto them in our Lord jesus Christ: Heerewithall let us learn to know that we must not endeavour to climb so high as to understand what the wisdom of God is in itself. For it is a deep gulf: and who is he that can attain to it? Let us be sure that all our strength will come short of it. Therefore men must humble themselves. And so let us bear in mind what S. Paul sayeth to us, namely that when we shall have stied up aloft above the heavens, we shall not attain to know aught else than the fatherly love of our God, assuring ourselves that therein we shall have the perfection of all wisdom, which shall stretch out itself high and deep, far and wide, and on all sides. In these words S. Paul taunteth these curious heads that are fisking here and there, desirous to sty up aloft, and to sink down low beneath, and to search things over and over: and yet in the mean while there is nothing but vanity in them, and the nimbler they be, the less sureness and firmness is there in them. S. Paul therefore checketh men for making their discourses so sondly, and therewithal showeth them that if they were given too the holding of that which is for their profit, they would content themselves with that which is showed them simply in the Scripture. And here ye see also why Moses after he had published the law, sayeth: Ask no more questions, saying, who is he that shall climb into heaven? who is he that shall go over the sea? who is he that shall go down into the deep? For ye have the word in your mouth and in your heart. S. Paul applieth this saying too the doctrine of the Gospel, and not with out cause. For the law is in itself very dark, and could not have contented men nor give them that which was need full for them, if God had not sent them to jesus Christ. But now have we that which the fathers of old time had but in part. For God putteth his word into our mouth and into our heart, not by giving us some little taste of it, but by filling us with it to the full, if so be that our own lusts were not insatiable, according as men's lusts are very gulfs, I mean in all things. For when we come once too inquyring and searching: behold what an unmeasurable gulf is in us, so that we could find in our hearts too swallow up the whole majesty of God, and to pack up his glory all in one little farthel, and that he should reserve nothing to himself. Seeing then that we be such: let us remember well Saint Paul's saying, and let us apply all our study that way as long as we live, and let us profit more and more in the knowledge of our Lord jesus Christ, to the intent that when he hath once graffed us into his body, he may increase his gifts in us from day to day, until we be thoroughly filled with them. Lo what we have too mark in this strain. Forthwith it followeth: Who is he that can let God, if he list too shut up? If he list too let loose, If he list● too remove all, If he list too make a new order: who is he that can disappoynte his purpose? Who shall set himself against his good pleasure? After it hath been told us that we aught not to be over inquisitive of God's wisdom, furtherforth than he giveth us leave and licence: Here the same knowledge is declared to us: namely that it is not lawful for us to grudge against his doings, as though it were in our power too restrain him. The reason is for that we ought too like well of all that ever God doth, although we know not why he doth it, but that he hide it from us: not that he is loath to have us conceive the reason of his works: but because it behoveth us to have him try our obedience, that we may know what we be. If God should give us a full declaration of his works here as now: who should be able to endure our pride? what would we think ourselves to be? For although we see our wit to be so weak, that we feel ourselves to be wrapped in darkness or clouds, and that our understanding will not reach threefoote afore us: yet a man may see how we cease not to advance ourselves aloft: and therefore what would become of us, if God should not rain us short? Moreover what honour yield we to God, when we will comprehend all his doings? It should seem that we would be hail fellow well met with him. For we see what pride is in us already. And therefore it is good that God should try our obedientness, too the end we may learn to glorify him in all our doings, yea even though they be things to us unknown, and though we found them so strange at the first push as they make us to say, by all likelihood this aught to go otherwise. But let us say, seeing that Gods good pleasure is so: it behoveth me to yield thereto. When men are once come to such a discretion, then have they greatly profited. Ye see then what the cause is that God showeth us not why he doth this or that. Furthermore whereas here is mention made of Removing, shetting up, and letting out: it is as much as if it had been said, if God should change and transpose all that ever we see: yet aught not we to gainsay it, nor presume to strive with him, or to allege any thing against him. True it is that when we behold the order of nature that God hath set already, we aught of right too glorify him for it as it is. And certainly God hath set us in this world as on a great stage too behold his works, and to confess that he is wise, righteous, and mighty, yea even after a wonderful manner. For it behoveth men not only to be taught too give him glory with all reverence: but also too be thoroughly rapted above all their senses and understanding to acknowledge and cry out with David, that it is impossible too attain too this wisdom of God, which appeareth in his works: and that although God should change all the orderliness wherein it is his will that we should behold him, and wherein it is his will too keep us occupied at this day: yet nevertheless it should behove us to submit ourselves thereunto, [and to say] that he doth it not without cause. If we think it strange: then (as I said afore) let us learn to say, yea: but who art thou wretched creature? I pray you if a man have gotten great understanding and skill, and yet knoweth not himself: will men say he is wise? I say if a man have applied his mind too learning, yea and have practised himself in affairs, insomuch that he is able too give another man good counsel, and yet in the mean while is a stark fool, and utterly witless in things that concern himself, and which touch his own person: will not men say, that such a one hath no wit? True it is that he hath wit and remembrance for other men: but he hath no discretion for himself. Even so is it with those that would restreyn God's mighty power to their own fancy. And why? For they think themselves able to comprehend all: and they fail in the chief point: that is to wit, in that they know not themselves. For he that entereth into himself, & looketh upon himself thoroughly: shall found himself to be utterly unskilful, and as weak as can be, and therefore that he hath great need to walk modestly and humbly before God. You see then how men are carried away and have neither reason nor discretion, when they go about after that sort to comprehend Gods mighty power by their own conceits. So much the more therefore behoveth it us too mark well this lesson, that whether God shut up or let out, or change all: we must not therefore cease to honour his mighty power after such manner as he showeth the same unto us: And that although we know not the reason why he worketh in that wise: yet notwithstanding we must learn too glorify him in all points, saying, Lord it is good reason that all things should be lawful to thee, & that thou shouldst use thy creatures as it pleaseth thee, so as thou mightest pull down the heavens, and raise up the earth aloft. To be short, whensoever thou dealest as thou listest with thy creatures, thou passest not beyond thine own right, neither usurpest thou any other man's right. For all of it is thine own due. Behold (I say) after what sort men aught to glorify the goodness & mighty power of God. But yet for all this, we must not father a lawless power upon God, as the Popish teachers term it. For that were a cursed and devilish thing to do. They confess in their schools that God might of his absolute power thunder upon the Angels & damn them: but they call this absolute power of Gods, a wrongful & tyrannous power. Let us take good heed that we surmise not God to be as a Tyrant: for he doth all things with indifferency & uprightness. Nevertheless he hath his own purpose which is hidden from us: and therefore it becometh us to honour his righteousness though it be unknown to us, and that all our wits and understanding be unable too arte●ne thereunto. And this is it that we have to remember in this strain. Seeing then that the case standeth so, as it is not for mortal men to lift up themselves against God, to withstand his mighty power, or too find fault with his righteousness, not though it should please him to altar the order of nature, and too remove and shifted all things: I pray you must we not needs be unthankful▪ and forward if we murmur against God in this present orderliness which we see to be so beautiful, and wherein▪ there is nothing to be found fault with? Let us put the case that God turned the light into darkness, that the Sun tumbled down into the deep, that the earth mounted up on high, and that all things were confounded together▪ yet aught we to glorify God, and to say▪ Lord it is so that we are astonished, & these things are right strange to us, but what for that? vouchsafe thou to hold us in awe, until thou have showed us that this is good. Thus ye see what we have to do. But now there is such an orderly disposition in the world, that spite of our teeth we be forced to say that it is such a workmanship as no creature is able to attain unto: and must not our minds then be overmalicious, when we cannot glorify God with all lowliness? True it is that we see some confusion in the present order of nature: and whereof cometh it that God disposeth not things as it were to be wished, but it seemeth that all should be turned upside down? whereof cometh that? Of our sins: we are the cause that God continueth not things in the same order that he had set them at the beginning: for we make many confused midlies. Yet nevertheless we must in this case deem God to be an upright judge. Herewithal let us bear in mind that he confoundeth not the order of nature in such wise, but that he maketh us too feel his fatherly goodness and mercy continually: and therefore so much the more aught we to be induced to humility, when weesee that the greatness of his goodness and mercy passeth the hugeness and enormitic of our sins. Thus much concerning this sentence. And he addeth also, That God knoweth that men are but vanity, and that men are nonthing worth: and how then should be not understand that man who is borne as a silly wild Ass, knoweth not himself, and yet thinketh himself able to match his mighty power? This is the conclusion of the doctrine that we have heard. Discourse hath been made concerning Gods mighty power which reacheth above the heavens, and is deeper than the deeps: and therefore when men take upon them to be too inquisitive of it, they must understand that they be as it were swallowed up of it: and if they will needs give their curiousness the bridle, to search the bottom of God's power: he must be fain to show them that it is not lawful for creatures to lift up themselves against him whatsoever he do. Thus ye see now a declaration which serveth to apply this general doctrine to the present purpose: which is, that God on his side knoweth what is in men: and on the other side that men are no such things as they should have cause to advance themselves to call God to a reckoning. For what are we? Let us a little consider our birth. Men are like wild Asses, that is to say, they have none understanding except God give it them. As touching the first point, it is not without cause that he saith, that God knoweth that men are but vanity, & that they be nothing worth. For it is too the end we should learn not to value ourselves by our own reason, and after our ordinary manner. When men value themselves, it is after their own fancy: they believe this and that of themselves, and thereafter do they give their verdict But all this is nothing worth, we must esteem ourselves according too that which God hath spoken. For there is none but he alone that may be a competent judge ●o know what we be, nor that hath authori 〈…〉 e to say it▪ which thing we aught too mark well. For when men have valued themselves by their own imagination & opinion, what shall they have gained by it▪ It is like as when a fool calleth himself king of some country, and in the mean while every man laughs him to scorn for his labour. We be double fools, when we ween ourselves to be any thing, and there withal God showeth us how there is nothing but vanity in us. Then let us be are in mind, that when men are desirous to know what they be, what their state is, and of what estimation in effect they be: they must turn them to God▪ saying, Lord thou knowest us, for thou hast made us. And at his hand we shall have a short and resolute answer. We see how the scripture saith that all the wisdom which men suppose themselves to have, is stark folly: the wiser they ween themselves to be, the more dullards are they: God laugheth their fondness to scorn: when they think to climb up a high, then withdraweth he himself from them, and they must be feign to wanze away in their own imaginations. Lo what the Scripture pronounceth. And so let us assure ourselves that there is none but only God that knoweth us, & can truly tell what we be. And that is the cause why it is said that God knoweth. It seemeth at the first blush, that this is but a common thing: for every man will easily easily confess that God knoweth men to be but vanity: but yet for all that, we consider not the substance which those words import, because men have their eyes stopped, they know not themselves to be full of vanity, and therefore God is fain to make them feel what they be, they may learn too humble themselves. Thus much for the first point. The second is, That the empty man shall be endued with heart, and shall be like a wild Ass' colt. Here we be brought back to our birth, to do us to understand that all the wit which we have is God's gift besides our nature. And why? Let us look upon the power of men. When a little babe cometh out of his mother's womb, what wisdom bringeth he with him? Verily some Philosophers have well supposed, that all the understanding which we have of ourselves is but only memory: and that it was requisite for us to have one sense enclosed in us afore hand. But yet is it to be seen, that a child hath less wit than silliest beast that is. Let a man look throughout all and he shall not find any beast so brutish nor so unpurveyed of reason and understanding as men are at their coming into the world. You see then that man in himself is as it were the foal of a wild Ass. Let him ●ake as great account of himself as he listeth: but yet we see what he is nevertheless. And how is it that we have the spirit of understanding when we come too full age? God must be fain to give it us. And so you see why it is said, that the empty man shall be endued with heart. For in the Scripture, this word Harte importeth understanding. Let us mark then how it is showed here, that when we have any wit or reason, the same cometh not of our own nature, neither do we possess it as though it grew up with us: but it behoveth us to know that it is an excellent benefit which God bestoweth upon us. Seeing then that we have it at his hand, what an unthankfulness is it of us to abuse it against him? Therefore let us acknowledge his benefit in giving us wisdom and discretion when we come to age, to know both him and ourselves, and to honour him. Let us learn then to hold ourselves in humility, and according as it pleaseth God too give us understanding, let us acknowledge the same to come of him: and let us pray him to make us to apply our wits to such use as we may always walk after him, and hold ourselves under his awe, until that being set free from this bondage of sin, we be conveyed into the heavenly glory, to behold him perfectly as he is.  
And now let us cast ourselves down before the face of our good God with acknowledgement of our sins, praying him to make us perceive them and to grant us the grace to apply our wits, and endeavour too consider what we be, that is to wit, wretched, vain and unprofitable creatures, unable to do any thing of ourselves, so as he must be sayne to furnish and strengthen us, or else we must needs utterly quail. And that such knowledge of our own weakness and feebleness may provoke us too return with greater desire too the grace which our good God offereth us, seeking nothing but to be filled with the same, to the end we may honour and magnify him in all respects, until he have brought us to the perfection whereunto we be called, without swerving one way or other, for fear of turning out of the right way of salvation. That it may please him too grant this grace, not only to us, but also to all people. etc.   

The xliiij Sermon, which is the third upon the xj Chapter.  
13 If thou prepare thine heart, and stretch out thy hands unto him,  
14 If thou put the iniquity from thee which is in thy hand, and that no unrighteousness abide in thy tent,  
115 Then mayst thou lift up thy face without spot, and thou shalt be sure, and shalt not be afraid:  
16 For thou shalt forget thy misery, and shalt no more have it in remembrance than the waters that are passed by.  
17 And a time shall spring up more bright than the noon day, so shalt thou shine and be as the morning.  
18 Thou shalt be safe, because there is hope, thou shalt dig a pit and lay thee down safely.  
19 Thou shalt rest thee, and there shall be noman to make thee afraid, and many shall sue too thee.  
20 But the eyes of the wicked shall sail and forego their refuge, and their hope shall be [turned into] anguish of mind.  
We have seen heretofore the lowliness that aught to be in men when they think upon God's works: that is to wit, that they must not presume to judge of them after their own fancy, but they must understand that forasmuch as God's wisdom is infinite: therefore they cannot comprehend the reason of his doings: and that forasmuch as he is able to do all things: no man aught to presume to let him, but to give him leave to do what he thinketh good, and all men aught to stoop unto him. And now behold a second point which Zophar addeth: which is, that if we be desirous that god should be favourable and merciful to us, we must seek him with a pure and right meaning mind and without hypocrisy. Thus ye see in effect what is declared here. And afterward for a conclusion he addeth, that such as are smitten with God's hand, cannot excuse themselves (how soever the case standeth,) that their own sin should not be the cause of all the misery that they endure. But verily such things are misapplied to Job's person: and yet notwithstanding, the same ceaseth not to be good for us: Therefore let us bethink us too profit ourselves by it. And first of all, whereas it is told us, that God will be gracious to all such as seek him unfeignedly: the same is often enough warranted us through all the holy scripture, and God allureth not me unto him to deceive them when he saith, Turn unto me, and I will turn unto you. Hereby he declareth that he is always willing and ready to do us good, if we let him not on our side. So then, let us mark, that whensoever we seek God he will be at hand with us, yea even with all grace and blessing. But we must also mark the mean of seeking God. For we see how men bear themselves in hand that they have desired nothing but that God should be merciful to them, and that they have been desirous to yield themselves unto him, and that their chief desire is to honour him: and yet for all this, they draw quite and clean backward. But in this text is declared in what wise God will be served, and what he requireth and alloweth. And therefore he saith that first of all, we must settle our heart and stretch out our hands unto him, and afterward, put all wickedness out of our hands, that none may dwell in our houses. Behold (I say) how men may obey God, and not turn aside from him: namely by beginning with the soundness of the heart, because God abhorreth all dissimulation. But contrariwise we see how hypocrisy reigneth in such wise in our nature, as our heart shrinketh always backward, and we make many countenances and many apish toys and mows, so as it should seem we be altogether on fire with zeal to Godward, and outwardly all shall be full of Ceremonies and apparent pretences, whereas notwithstanding there shall be no truth nor right meaning inwardly in the heart. You see how we have so much the more need to mark what is said here, namely that such as go about to seek God, do not any thing that is aughtworth, but instead of going forward, draw backward, except their heart be disposed that way: that is to say, except they have a pure and single affection, and not a double heart▪ But for our better confirmation in this lesson, we must bethink us of other texts of the Scripture where God avoucheth that he is not like too mortal creatures, who rest upon the outward shows of things. Because we be fleshly, we make much of that which seemeth gay: but God is not such a one. Therefore we must not measure him by our metyard. But forasmuch as it is his peculiar office too search the bottom of men's pr 〈…〉 thoughts, and all must needs be laid open before him: Therefore his eyes look unto faithfulness and truth, as it is said in jeremy. To be short, the service of God aught to be grounded upon the singlehartednesse whereof the Scripture speaketh so often, in saying, Thou shalt be sound before me. And not without cause did God give that rule to Abraham, but he gave it to the end it should be general to all the faithful: and the often repeating of it, is to show that when God mindeth to shoal out his own children by some certain mark from the hypocrites: always he setteth down the said soundhartednesse. Therefore let us mark well, that forasmuch as God is the truth, he will be served in spirit and truth. Now seeing that God's service is spiritual, all feigning and untruth must be far from us: otherwise, although our works please men, and be never so much commended of the world, they be no better than dung and vanity: and God will reject all that we have, if we have not first endeavoured to put our heart in order. True it is that the Papists take hold of this text too prove their free-will: and it seemeth too them that they have a fair colour to say, sith men are exhorted to order their hearts aright, therefore it is in their ability and power so too do. But it is to fond and trifling a reason to measure men's power and ability by the things that are commanded them. For when God showeth us what we have to do, he respecteth not what we are able too do, or what is in us: but he respecteth what we be bound unto and what is our duty. When he willeth us too love him with all our heart, with all our strength, and with all our power: is it because he findeth any man living that is able to yield his whole heart to the said love? We see the flat contrary. For our nature is fully bend against God. So then if God meant too require nothing at our hands but that which we were able to perform: he should let us go straight too destruction. But let us not think that God lozeth his right because we have not wherewith too pay him. For put the case a man were in debt, were it reason that his creditors should lose their right because he is fallen in poverty by wasting of his goods in riot and excess? True it is that they shall not be able to recover it at his hand: yet doth the debt remain always upon his head. Seeing the case is such, do we think that God will be disfeated of his duty because men be altogether lewd and froward, or because the Devil holdeth them in bondage, and they be given over to all mischief and wickedness? Then must we not conclude that men are able to dispose of their own hearts and of themselves at their pleasure through their own motion, because God commandeth them so to do. He doth but only show that we be bound too do so, and that all that ever we be able too attempt shall not be esteemed nor received at God's hand until such time as we have the said pureness of heart whereof mention is made in this place. But now let every man examine himself, and we shall find ourselves to have hearts of stone, so as there is nothing in them but hardness, nother reigneth there any thing in them but naughtiness, and such a continual stubborness as can by no means be bowed to obey God. Sigh the case standeth so, God must be fain to put too his hand, as he hath also promised to do. For he sayeth he will give us fleshly hearts that shall be soft and pliable, so as we may serve him. He sayeth he will engrave his law after such a sort in our hearts and in our bowels, as we shall give ourselves to that which he alloweth, so as there shall be one conformity and agreement beweene all our desires and affections, and between the righteousness that is contained in the law. That (say I) is the peculiar work of God: & therefore it behoveth him to dispose us to the serving of him, because we are unfit for it one our behalf, drawing altogether back from it, and having not aught in our lusts but contrariety to all goodness. Lo how it belongeth to God to apply us unto himself, and to make us fit and able to serve him, seeing we have not any ability nor mean in ourselves to do it. Now after he hath thus spoken of the pureness and rightful meaning of the heart, he sayeth that we must stretch out our hands unto God. This importeth very much. For under one particular, Zophar meant to comprehend in effect the chief point of God's service, and of the first table of the Law. For what else is prayer than a record of the faith that we have to Godward? For by calling upon God without hypocrisy, we witness openly that all our welfare lieth in him, and that he is the only party too whom we aught to flee for succour: and (to be short) by calling upon God we yield him the glory that belongeth unto him, and which he reserveth to himself. And so let us mark, that under this one particular point of calling upon God, Zophar meant to comprehend the whole contents of the first table: which are, that God telleth us that he only must be worshipped of us, and cannot abide to have any copartner, and that we must not abuse his name, nor unhalowe it: but that we must tender him the honour which he is worthy of, and follow the order which he hath appointed in his Church. Then if all things be thoroughly considered, it is certain that by calling upon God we protest that we have none other Gods but him alone, and that we renounce all Idolatry and superstition, showing that our trust is settled upon him alone, and declaring that all righteousness, power, and life are all wholly in our God, that he is the fountain where out of it behoveth us to draw, and that we be so greatly bound and indebted unto him, as it is impossible for us to discharge ourselves towards him. Behold after what sort his name shall be honoured? Again, the yielding of ourselves over to him and to his providence in our prayers, is the very mean to observe the spiritual Sabbath or rest. Besides this, prayer importeth a confession of our faith. Also we not only desire God to vouchsafe to secure us: but also we yield him thanks for the benefits that we have received at his hand. And so we see, that under our calling upon our God, is comprehended whatsoever pertaineth to his honour. But hereby we see that in Popery, the service of God hath not only been perverted and marred: but also as good as utterly abolished. True it is that men will easily say that they aught to pray unto God: but after what manner? Before we come thither (say the Papists) we must run and trot from Saint to Saint: the virgin Marie must be the mother of mercy and the treasury of salvation: every Saint must have his office, & thither must men have their recourse, there must they repose their trust. God must have but a little sprinkling, in somuch as he shall hardly be known in so great a number. And we must not in any wise begin at him, for they bear themselves in hand that if they go not first to the Heesaincts and Sheesaincts: God shaketh them off. Of jesus Christ there is no speaking, nor of seeking unto him as too the mediator, that he should make our way too God his father: of all this gear they have no skill what it meaneth. Seeing then that the principal point which pertaineth to God's honour, is not observed there: let us assure ourselves that it is even so with all the rest that are inferior. And therefore let us thank our good God for drawing us out of these horrible dungeons, and for showing us that it is he to whom we must hold ourselves, & whom we must call upon as our father, that we take heed to keep the way whereby he showeth us to come unto him, namely by assuring ourselves that his seat is not terrible unto us to make us shun it, but rather amiable for us to come unto, in as much as our lord jesus Christ reacheth us his hand: and that his office is to make intercession for us: and that God also hath opened us the gate, desiring nothing of us from day to day, but that we should come unto him. Let us (I say) acknowledge, that the same is an inestimable benefit unto us: & therewithal let us have pity upon these blind wretches which go astray after that manner, in somuch that if it come to the point of calling upon God, they wot not at which end to begin. And verily hereby it appeareth, that their state is most miserable. For wherein lieth all the welfare of men? wherein is all their happiness, but in that (as I have said) they have their recourse unto God, according as it is said, that whosoever calleth upon the name of the Lord shall be safe? But the case standeth so with the wretched Papists, as they wot not what the calling upon God is. Therefore it must be concluded, that they must needs be bereft of all hope of salvation, and banished out of God's kingdom, seeing they know not what it is to call upon God. And it appeareth: for they come not to it but with doubting & trembling: and therewithal they have a thousand windlasses before they come at God, because they have not jesus Christ to their guide and foreleader. So then let us mark well this strain wherein mention is made of stretching out our hands unto God. Why so? For in as much as we cannot sty up into heaven by reason of our infirmities, it behoveth us to have some sign that may serve to make outward protestation of the inward & secret doing. You see our hearts cannot be seen▪ [of me] But if we pray unfeignedly, our heart lifteth itself up aloft, & that is as much as if we came before God to lay forth all that ever we have within us. This doing (I say) is invisible. Nevertheless, by holding up our hands unto God, we declare that it is he to whom we have all our refuge. Thus we see why Prayer is betokened by the sign of it, in the holy scripture: not that the same sign is the whole or the principal point of prayer. For the Hypocrites can skill well enough to stretch out both their hands & their arms too and it seemeth that all that ever is in them were burning fire: & yet for all that there is nothing but falsehood in them, and they do but mock with God. Therefore it behoveth that this sign be true, & the scripture also presupposeth it to be so. And here ye see also why it is said, that our Heart must be disposed. If Zophar had said no more but stretch out thy hands unto God, men might have alleged that God is contented when they come to him but with Ceremonies. But when as he saith, that afore all things, our heart must be sound so as there be no writhing nor crokeduesse in it: it is as much to say, as the same must be laid as a foundation whereupon to build. And hereby we see that the lifting up of our hands unto heaven is nothing, unless our heart go before it, so as the hands may be a true record of that which is in the man, and of that which God himself knoweth to be there. For as concerning the residue of our life: peradventure men will regard us, and we may have some regard of them. But verily that must not be for desire of any praise: for if we desire to be allowed of creatures, we receive our wages, as saith our Lord jesus Christ. Yet notwithstanding let men see us in all the rest of our life: but when we pray unto God, every man must retire & shrink into himself, that he may acknowledge, behold I am before God, behold I am at the throne of his majesty: and so of all the doings of our life prayer must he removed furthest of from hypocrisy & untruth. But in the mean while this is very ill put in ure. For let a man mark how the hypocrites in the Papacy play mockeholiday with God: there shallbe store of liplabour: and that is the thing wherein they bewray themselves most. Though there be hypocrisy in all their other things: yet is there most of all in the prayers of the Papists. And on our side, would God there were the like consideration, as I have spoken of: that is to say, that every of us retired into himself when he cometh to praying unto God, & that we were (as it were) locked up in that behalf, so as we had no respect at all of the world. Then should there be another manner of perfectness in our prayers, than there is: & those that have no fear of god durst not be so bold as to call upon God's name with full mouth as they do. How? They call upon him before men: to their seeming it is enough if the world think they have a good will to return unto God: and in the mean while God seeth no spark of such good will in them. Furthermore, although it behove us to be withdrawn [into ourselves] when we pray unto God: it is not meant that in the common prayers we should not stir up one another by our example. For than were it sufficient that every man prayed in his own chamber, or in his lodging. But God will have us to pray together in common, and as it were with one mouth, to the end there may be one solemn confession of our faith, & every man may be edified by his neighbour. Nevertheless our open praying must be after such a sort, as we may be withdrawn into ourselves, and every man have his eye upon God above, as if we were there before him. Thus much then concerning these words, of lifting up our hands. And by and by after, Zophar cometh down to the second table of the Law and saith, That we must put away all iniquity from our hands, and that it must not a Well in our houses. It is a manner of speaking rife enough to say, We have clean hands: for by our hands we meddle & deal with the matters that are between us & our neighbours And therefore he that robbeth his neighbour, or doth him any violence or any annoyance, hath foul hands: like as on the contrary part it is said, that the children of God do wash their hands when they keep equity and uprightness, so as they give not themselves to misdealing, but rather have a regard to serve every man's turn. And Zophars meaning in this place is, that the man that will be blessed of God, & prospero, must withhold his hand from all unrightfulnesse, or drive away all unrightfulnesse from his hand. Have we then called upon God? have we protested that it is he only at whose hands we look for salvation and all welfare? have we glorified him as becometh us? Then there remaineth that we communicate with our neighbours also without doing any man wrong, so as no man may complain that we have put him to loss or hindrance: and that we be clear from all violence & guile If we live with our neighbours after this manner: behold, God will also draw near unto us. Thus ye see how we shall perceive that he is ready to bestow all good things upon us that we can desire, and which are meet for our salvation. But forasmuch as men do willingly bear with themselves, yea and that to excuse ourselves in evil doing, we seek so many shifts and starting holes as it is horrible to behold: it is said that misdealing must be chazed & banished out of their tents: that is to say, men must not only do none evil directly, so as it might he cast in his teeth to his shame: but also he must beware that none evil be done under his shadow. As for example, if he be the master of a household, let him hold his wife, his children, & his servants in awe, & let him take good heed, that there be no wrong done to any man, by overthwart means, or by wicked dealings. Thus ye see why it is precisely added, That misdealing must not devil in our tents. And now have we in effect that which is said here. But now remaineth that every one of us think better of it than we have done. For this doctrine consisteth not in words, but must be put in ure by every man, and every of us must think upon it thoroughly. There is nothing here which aught not to be very common and familiar to us, and why then are we so far off from it? Even because the more part of us are contented to hear speak of it, and yet notwithstanding leave the chief point of it. To the intent therefore that we may be touched the better & the more to the quick, let us mark first that we must not go about the bush with God, but keep the right way that is showed us here. My saying of this, is to draw us out of all the superstitions & fond Apes toys wherewith men beguile themselves too too wilfully. For as for these general principles men can find in their hearts to confess them well-enough: namely, That it is good reason that God should be honoured and served: and that without we do so, he will curse us and cast us away: and that it aught to be no wonder though he punish us and consume us with adversities in this world. For seeing that we work spite against God, must not he needs overwhelm us? Every man (say I) will well confess this. Again for the second point, it will not be denied but that God will have pity upon us when we turn unto him: and that if we serve him as we aught to do, he will not deal so hardly with us but we shall find him by experience to be both a father and Saviour to us. Men will well enough say so. But when it cometh too the deed doing, it will be well perceived that there was nothing but hypocrisy in all these goodly protestations, and that men were very far of from God, so long as they thought to content him with their fond fancies. Then let us learn that the true turning which God alloweth, is not a tormenting of a man's self in vain and superfluous things: but a coming unto him with a rightmeening soundness. But let us now look upon the lurkingholes of our hearts: I say let every man examine what is in himself: let us not flatter ourselves too make ourselves believe that black is white: for we shall win nothing by so doing. Seeing then that we have so many startingholes in ourselves, we have good cause to fight against them. For it is no easy matter to have a clear heart and such a soundness as God requireth. When men have endeavoured themselves thereunto all their time, it is much if they come to the mids of their journey before they die. Yet nevertheless we must travel still, and desire God to strengthen us, that we may compass our intent by the power of his holy spirit. Mark that for a special point. And for the bringing hereof to pass, let us take heed that we be angry with ourselves as often as we feel any hypocrisy or feynednesse in ourselves. For if every man looked nearly to himself, it is certain that we should sigh a hundred times in a day, whereas now we be fallen asleep, yea and will mightily and stoutly justify ourselves. There are many that would fain have men to think that they seek God with a pure and free-hearted affection, and that they apply all their endeavour thereunto: and yet in the mean while if they searched themselves thoroughly, they should see that which the other men see. For it would be manifestly perceived, that they be full of hypocrisy, and that there is not one drop of good zeal in them. Seeing that the world findeth this in them, aught not they rather to find it in themselves, if they did not beguile themselves wilfully? So then, if every of us (as I said) examine himself as he aught to do: it is certain we should not fall a sleep, but rather that we should be pricked and provoked to proceed more and more in the right way. And let us make speed while God calleth us to him, and giveth us leave & boldness too stretch out our hands unto him. And let us not abuse such a benefit, which is inestimable. For if God prevented it not with his infinite goodness, & gave us not way unto him: which of us durst press unto him? And in very deed we should be shaken of. For it were a Devilish malapertness, if a man should of his own self & of his own head press unto God, and having no leave of God. A man durst not come near a mortal Prince who is but a dead carcase: and how shall we press before the majesty of our maker? Yea verily, considering that we are his mortal enemies, and that we cannot come thither but we shall bring as much sin as can be: he must needs abhor us by reason thereof, and it spiteth him to see us, according also as he renounceth and disclaimeth us to be his creatures in respect that we be sinners. Therefore he must be fain to give us leave, and to call us, and to tell us that we shallbe welcome, and too open us the gate: and it behoveth us to know that it is needful for us to be dealt with as I have said afore: that is to wit, that we flee to our God for refuge, assuring ourselves that we be destitute of all goodness, and as needy and wretched as may be: and furthermore that we may well seek here and there for that which we lack, that we shall find nothing but emptiness in ourselves, so as we shallbe famished, & such as ween to supply their want by seeking remedy at the hands of creatures, do but feed themselves with wind. Then let us go to our God and seek the mean to come to him: which is, that our Lord jesus Christ make intercession for us, & 'cause us to find favour there. For in our own persons God must needs hate us, yea and of good right also hold us accursed. But we please him and he is favourable to us in that we come to him in the name of our Lord jesus. And if this thing were said under the Law when the shadows were yet so dark: aught we not to be much more affectioned now adays, seeing that the veil of the Temple is rent asunder? If this present doctrine served for the time of the Law, when the people abode in the porch of the Temple and stood aloof, and had the veil also to hide all things from their sight: how earnestly aught we to practise it at this day? True it is that the high Priest bore the names of the children of Israel upon his shoulders and upon his breast: but now, behold, jesus Christ hath rend asunder the veil of the Temple, and opened the way in such wise as we may show ourselves before God to look him in the face. For the way is continually open by his blood (as the Apostle sayeth) so as there be no bushes nor brambles to let us, nother is the way so rough nor so shrubby that we should be feign to leap over many lets. Not not: but the way is now altogether plain and level, so be it that we go in by the blood of our Lord jesus Christ. Thus much concerning this point. Furthermore let us mark well also, that to call upon our God purely by showing that we make a true confession of our faith, and yield him his due honour: we must also communicate with our neighbours by all manner of upright dealing. For if our neighbours be made like unto the image of God, and yet notwithstanding we fleece one, and eat up another, and every man is given to himself: I pray you do we not spit at God as far as is possible for us to do, when we work any annoyance to those that are shapen after his image? If our neighbours be members of jesus Christ, and we offer them wrong & violence, so as we have no eye but to our own profit: is it not a renting of jesus Christ's body a pieces? And will he after that sort lead us to God his father to make us found favour there? Let us mark then, that if we will have access unto our God, we must live with our neighbours in all upright dealing. And here is express mention made of the hands, to the end we should know which is the mean whereby God proveth what manner of Christianity is in us. For every man will enable himself with his tongue: there is none of us all but he will be a good servant of God, if we may be believed upon our word. But when it cometh to the deed doing, there a man shall see the clean contrary. He that hath preached of Charity, and spoken marvelous well of it, will show that he is wholly given to himself when it cometh to the point that he must join with his neighbours. As in good sooth there are none so shameless, but they will always be speaking of Charity. They have been accustomed to have so much charity used towards them: as they preach none other thing. But if a man ask them that which they own: he shall get none other reason of them but charity, charity. And how? They make no remorse to pil and poll other men of their goods, and to do what they list, so as they be blameworthy both before God & man: & yet they are not ashamed to preach charity. Yea, but that shall be to pilfer other men's goods. Therefore here is express mention made of the hands. For behold, the true trial whither we love God to honour him as becometh us, is by making it known that there is uprightness and equity in us, and to be short, that there is kindness in us, so as we live after such a sort with our neighbours, as every one of us according to his state & ability do employ himself to secure those that have need, to the intent that by this means the league & alliance that God hath set and consecrated among us may be observed. Thus ye see what we have to mark, in that it is said we must cast all iniquity far from our hands. Is one a handicrafts man? well, let him do his business faithfully and content himself with an honest gain of the work of his hands. Let him that buyeth think thus with himself: I must have another man's labour: seeing my brother travels & takes pain for me, it is no reason that he should loose his time. Otherwise it is all one as if I should go pluck the bread out of his mouth. For God hath set his sustenance in the labour of his hands. If I do him wrong, it is as much as if I sucked the blood out of him whom God hath commended unto me, and whom I am bound to relieve. Ye see then how every man aught to have an eye to his estate: and I have alleged examples, to the end that every one of us should lay it forth by piecemeal, & that according as any of us have too deal with our neighbours, we should behave ourselves in such wise, as we might give no man occasion to complain of us: and furthermore also that every man should have an eye to his own household. For before God it is not enough for a faithful man to forbear evildoing directly himself: but also he will have all crooked ways to be far from us, and specially that we have a care to govern our houses, that God may be honoured both of the children, and of the husband, and of the wife, and of the master, & of the menseruants, and of the maid servants. And would God that this were thought upon better than it is: For where the heads of a house go astray and have no fear of God nor religion in them, there it is to be seen that all goeth to wreck, and that the children also do no honour to their father & mother, for they become not better, but before they can have any discretion, ye shall see them rooted in naughtiness: and the men and maidens shallbe full of corruption. True it is that masters and mistresses can tell well enough how to find fault when their servants commit any lewd pranks, or filch any thing from them, or serve them not as they would have them: but in the mean while if God be offended a thousand ways, it makes no matter, that shall be let slip. So much the more therefore behoveth it us to mark well that which I have said: namely that we must not think to content God by being careful to serve him all only in our own persons: but we must also have an eye to those whom we have charge of, that we keep away evil in any wise, assuring ourselves that if we consent unto it, we must be wrapped in the same damnation that the wicked are. But if we be so diligent as to take heed to it: let us not doubt but our God will regard us with mercy, and be near at hand to us with all blessing and grace according as is promised here. Verily we have yet one point more to mark: which is, that God's favour will not show itself always at the first brunt. The promises that are contained here, are taken out of the Law, or at leastwise are of the same effect. For (as I have told you) we know not in what time this book was written. But howsoever the case stand, we see that the spirit of God spoke to them. For ye see here a doctrine which is conformable to that which is contained in the law of Moses, where our Lord promiseth to bliss those that serve him, and to devil among them, and to make them perceive how available his presence is, that is to wit, that their life shall be happy by it. But let us bear in mind that which I have touched: that is to wit, that God maketh us not to feel his favour at the first push. Therefore whereas it is said, that such as walk in the fear of God shall be blessed, and he will make them to prospero: it is not meant that God visiteth not his servants in such wise as he seemeth to be alienated quite from them, and that although they call upon him they must be feign to linger in pain so as they wot not where they be, but that (to their seeming) God hath utterly forsaken them. Then must we be fain to walk in this world through many afflictions, notwithstanding that we serve God. But heerewithall we have a double comfort: which is, that on the one side it is certain that although our heart tend unto God, yet notwithstanding forasmuch as it is not with such zeal as it aught, nother do we serve him with such affection as we be bound too do: therefore we must be feign to suffer punishment and correction of our sins: but yet by that means God maketh us to consider our own wants, that we might humble ourselves, fall to amendment, and return unto him when we have been exercised after that sort with the troubles that he sendeth. Lo here one great comfort. The other is, that we be made like unto our Lord jesus Christ, that like as he is entered into the kingdom of heaven by tribulation and death: even so we that are his members do now bear his marks in being troubled in this world, to the end that he may 'cause us to come too the glory of his resurrection. We see then that all our adversities are turned to our welfare. And heerewithall we aught also to comfore ourselves in this, that our God will not put us to further trial than he knoweth is meet and behofefull for us: and that although we must be feign to endure many wants and miseries, and that our state seem to be the wretcheddest in the world, yet will not God cease to make us feel continually that he is near us and hath not forsaken us, but watcheth always over us, and will defend us too the end, if we seek it is at hand, and endeavour to serve and honour him, so it be with a pure and right meaning mind, utterly void of all hypocrisy, as I have declared already.  
But let us cast ourselves down before our good God and father with acknowledgement of our faults, and sins, praying him to bring us back unto himself, and that for as much as he seeth such an untowardness in our nature, that all our thoughts and all our affections are bend to evil: so as there is nothing in all our intentes but vanity and leasing: it may please him to reform us in such wise, as we may become new ceatures: and that we knowing ourselves to be destitute of all goodness, may seek in his favour for all that belongeth to our salvation, yea and to our bodily life: I say that we may seek it in him, according as it is his office to give bountifully unto us, specially in the name of our Lord jesus Christ: and that being governed by his spirit, we may call upon him as our father, and therewithal be joined and knit together in one true brotherly affection, so as we may declare thereby that we be his children, and that we grow more and more in true union and charity, until that being received into the heavenly heritage, we may enjoy the true union which is begun already in us. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.    


The xlv Sermon, which is the first upon the twelfth Chapter.  
IOb answered and said,  
2 Yea, you are a people, and wisdom shall die with you,  
3 I have wit as well as you, and I am no whit inferior to you: and who is he that knoweth not the things that you allege?  
4 I am aiesting stock to my friends, to him that calleth upon God, and whom he heareth: the righteous and perfect are scorned.  
5 As a torch that is despised of a rich man, whose foot is at the point to slip from him.  
6 The tents of robbers do prospero, and they that hold God in their hands do boldly provoke him.  
IT seemeth at the first blush, that these two sayings, (namely that such as fear God shall be blessed of him: and that the wicked shall be in prosperity) are clean contraries. And in deed, job in answering as we have heard, (that is too wit, that the despisers of God live oftentimes at their ease) gaynesayth that which was propounded heretofore by Zophar. But Job's answering contrary to that which hath been said, is to show that this doctrine, although it be taken out of the law, is nevertheless misapplied. Therefore it behoveth us to consider well how it is too be understood. Whereas God declareth and avoucheth in his law, that he will keep the good under his protection, that he will give them their heart's desire, that they shall want nothing, and that themselves, their cattle, and all their goods shall be blessed: he meaneth not that the good shall never be troubled. For where then were patience? and how should it be known that he riddeth his servants out of trouble? If all things should fall out too our mind, we should not know what it were to call upon God and to desire him to pity us, nother should we feel his goodness in reaching us his hand. Then let us mark well, that God hath not promised the faithful such a prosperity in this world as should be utterly exempted from all the ordinary troubles whereunto it behoveth us to be subject: but all such promises of God serve to do us to understand, that commonly God will make them too prospero which walk in his fear. And this we see. Howbeit by the way we have these two points too mark: that is too wit, that our sins make us unworthy that God should bliss us after all sorts and at all times. For there is no man but he provoketh God, not not even the perfectest, in whom (too our seeming) there is no fault to be found. For even the rightuousest do find themselves blameworthy before God. And therefore if he chastise them, he doth it justly. Again, it is not said, that God doth always measure the afflictions which he sendeth, by the sins that we have committed. He hath other reasons why too visit us: namely he will mortify the evil that is in us. For oftentimes God is feign to prevent the vices that lurk in us. Although we have not as yet offended, yet do the God see well that we will fall into some evil, and therefore he steppeth afore it to remedy it. Besides this, he intendeth to humble us, that we may not put our trust in the world, nor be tied to the earth. Moreover he meaneth to know whither we will be obedient to him in adversity as well as in prosperity. Also he purposeth to know what our faith is, and whither we will flee to him for refuge. To be short, he will make us to have an eye to the kingdom of heaven, to the end we should know that our welfare is there. So then, if these two points be well considered: it will be easy for us to conclude, that God blisseth such as keep his commandments, and sendeth them whatsoever he knoweth to be for their behoof. Yea: but that is not after their appetite: it is after his own knowledge: he is always judge of that. Furthermore if he scourge them, he doth it for some cause: and the same is no let but that they feel his favour and goodness continually, and have whereof to rejoice in him. Thus ye see how all the promises of this present life are to be taken: not that God bindeth himself to handle us all after one indifferent rate: but in effect his meaning is, to show that we shall perceive him to be favourable and near at hand to such as are his. Seeing then that it is said in the law, that we shall live in peace and rest if we follow God's law: what is the cause that men vex us and trouble us, but for that we have made war against God? When a mortal man advanceth himself against his creator, it is meet that he also should have enemies to vex him and annoy him. Are we then persecuted by men? Let us look if we have kept peace with God: let us consider that we have provoked his displeasure: and therefore let us not marvel though he give men leave too vex us after that sort on their side. And here ye see why it is said in the law, that God will sand war upon those that have in such wise encountered his william. And furthermore, although no man pursue them nor do them harm: yet cease they not to carry their hangman within them. For among other curses of the law, it is said also (which is the forest curse and that which aught to abash us most) Thou shalt be always as it were aghast, thou shalt have thine eyes sunken in thy head, thy life shall hung as it were upon a thread: in the morning thou shalt say, how shall I continued until night? and at night thou shalt say, who will warrant me to pass over this night? Thou shalt be in continual fearfulness (saith the Lord.) Behold a rightful punishment upon such as are not framed to the meekness of serving God purely: namely that they are driven to be their own torments. Let us mark well then, how it is not without cause that in the law this blessing is given us, that we shall live in peace and no man shall vex us, if we cleave unto God without gainsaying. For God will hold the wicked short, so as they shall not be able to hurt us, though they practise whatsoever they can against us. Let us mark also by the way, that although we be assailed outwardly, and be as it were a pray: yet nevertheless we must assure ourselves, that God will defend us. This said promise is not deceitful, how be it that now and then God will not stick to suffer the wicked to spur us and too gall us, even too try our constancy: also he will not stick to suffer us to be tempted in our minds, so as we shall be in some doubt and distrust. And why? To the end we should call upon him, and pray him to strengthen us. Then shall all this come to pass. But yet in the mean time, the faithful shall feel that God will not cast them up in the mids of their troubles, but that he will be at hand with them. And the faithless shall be utterly dismayed, so as in the end they shall feel, that God hath forsaken them as they deserve. As much is to be said of all the residue of the blessings of the law. To be short, as often as we be troubled let us have an eye to the faults, and humble ourselves before God, assuring ourselves that the chastisements which he sendeth are rightful. Are we desirous that he should assuage our sorrows? Let us run unto him, and let us cease from misdoing. Notwithstanding, (as I have said already) we must not therefore imagine that God holdeth one ordinary measure of punishing offenders [after the rate of their desert.] We see how he chastizeth men in this world, some more and some less, yea and he reserveth many punishments to the last day. Therefore we must not pronounce such a definitive sentence in general, as Zophar hath done. And that is the cause why job speaketh against him: yea (saith he) you are a people. Some have expounded this sentence as though job had meant that they which had spoken, had brought nothing but such stuff as was known too all men, yea even to the very idiots. But it is clean contrary. For his meaning is to say, It seemeth that you are the whole world, it seemeth that wisdom shall die with you. And think ye that I have no wit? Esteem ye me to be your underling? The things that ye allege are too well known. Therefore must I be fain to be despised of them that call upon God and are heard of him: that is to say, of such as God seemeth to favour, and therefore agreeth to all that they wish. I must be fain to be a mockingstocke to such folk, I must be fain to be as a torch that wasteth, which is despised of you that are rich. To be short, they that hold God in their hand (saith he) do boldly spite him and provoke him. And all this while the tents of the wicked and of the unthrifts do prospero. Hereby job showeth how it is a great folly to affirm generally and without exception, that God doth in this present life punish all such as have offended him, and that as soon as a man hath done amiss, God redresseth it by and by, and hath his hand up to take such vengeance as the party hath deserved. We see the clean contrary. This (as I said afore) seemeth to be repugnant to the doctrine of the law, where it is said, that God will curse all the transgressers of his commandments, and that he will show his favour and goodness towards those that keep them. Men see that the havockmakers are as it were favoured at his hand: and men see that the good are despised and disquieted. What is meant by that? Did Godiest when he promiseth to bliss the faithful, and pronounced such a curse upon the despisers of his word? Not: But I have already loozened this knot, by showing that God executeth not his judgements all after one rate in this world. And why? We must always bear in mind what hath been said heretofore: that is to wit, that if God should punish those that have done amiss, like for like (as they say,) so as if the fault were great, the punishment should be answerable to it, and if the fault were light, the chastisement should be sudden upon them: and that the good should be dealt with after their hearts desire: whereto should the coming of our Lord jesus Christ serve, and the resurrection which we wait for? There should be no more hope: we would conclude, behold, God showeth himself to be the judge of the world: and let him do well that listeth, if he will receive well at God's hand: there would be no more any heavenly life: we should have our heaven here. So then we see that God should provide ill for our welfare, if he should make the punishments like to the offences of all them that do amiss. And therefore it is requisite that diverse yea and the most part of punishments should be reserved. When God punisheth the wicked, well, it is to make us walk in fear and wariness: and also it showeth us that we can not escape his hand. For he judgeth without respect of persons. Then must we conclude, that all the faults which are committed at this day, and which abide unpunished as in respect of this present life, shall come to account at the end, that is to wit, when the great assizes are held. Lo how job speaketh not against the doctrine of the law, but against the false exposition that is given by Zophar, who would that God should presently make such execution of his judgements as he should leave no fault unfound out, nor we need too wait for any further doing. But it falleth not out so, as hath been showed afore. Hereby we be taught too pray God too give us the spirit of wisdom, that we may apply well to our own use the doctrine that is true and good, so as we may have skill to take profit by it. For here we see a doctrine that is very profitable for our edifying, when God showeth us that if we serve him, we shall not lose our labour, but he will maintain us continually, and make us to perceive it all our life throughout. For what a thing were it if we should think that God regardeth us not? Or that all the service that we do him, slippeth away without any regard had to it on his part? Therefore we must come to that which Esay saith. Be ye contented, for the righteous shall receive his hire. Otherwise it would betide us as David confesseth that it happened unto him, namely that he was as good as slidden away, that his foot was slipped, and that he was at the point to fall as if he had been upon ye, at such time as he thought that his washing of his hands in innocency and his serving of God, had been in vain. Then must we understand that God watcheth over all the world, and that he knoweth who they be which seek to serve and honour him: and also that he hath his eyes upon the wicked, as it is said in the Psalm: so that in the end he must needs show, that he can not bear so great a contempt of his grace. But in the mean season let us tarry God's leisure till he send his judgements in due time. For it is not for us to hasten them: It were a great doltishness if we would have God to punish the faults of such as provoke his wrath, presently as soon as the toy taketh us the in head. Yea verily: but he will delay it till another time. Is it not in him? Is it for us to abridge him of his liberty? Behold why I said that we have need to pray God to give us the spirit of wisdom, to the end we may not take the said text of the law after our own imagination, but that we may be good expounders of it, so as we do not as Zophar doth here, who concludeth, that all such as serve God must be rewarded out of hand, and that this prensent life must be as a Paradise to them, and that God must be favourable to them that all the world may see it, and that he show it in very deed. He doth not so, saith job. Why so? For ye see that the wicked are in prosperity, and provoke God so much the more boldly. Sigh the case standeth so: experience showeth us that God will not execute his judgements out of hand, but holdeth them in covert and in suspense, until the hour that he thinketh good. In the mean while, the good and the children of God, even they that have walked before him with a single meaning heart, may be scourged extremely. Yet must not that be imputed to their sins, as though they were the furthest out of square of all men, so as it should be said. Such a man is punished rigorously and therefore it must be concluded that he is a heinous offender, and that God as it were abhorreth him. It is not so: but God knows wherefore he scourgeth the good, he hath diverse reasons too do it, and it is not for us to give sentence of it. It is not for us to say, That man hath sinned more grievously than others, seeing that God useth such roughness towards him. Thus ye see how we must restrain the promises and threatenings of the law, to God's providence, and to the curse thereof, such as we see it to be daily. The threatenings of God are true when he saith, that he will curse the transgressers. Yea, but he executeth it not at the first day. God must do his works as it pleaseth himself, in such proportion and measure as he knows too be convenient. God promiseth to bliss those that serve him and walk according to his will: yea, but yet for all that, he will have authority to afflict them. And why? Even for their welfare and for their salvation. He ceaseth not to be always near at hand with them, and to hear them at their need, and to make them perceive how profitable their afflictions are to them: and yet for a time they be as it were plunged over head and ears, and they be tossed too and fro, so as they wot not where to become. And why? It is good for them to be meekened to their welfare. Lo how God is soothfast in his promises and in his threatenings, and yet governeth the world in such wise by his providence, as it seemeth that the godly have lost their labour in serving him, and that the wicked have the bridle laid lose in their neck to scoff at God, as if they were scaped out of his hand. So will it seem to us if we judge by that which we see presently, and according as we measure things by our own wit. Then let us humble ourselves and say, Well, God is judge of the world: howbeit that appeareth not at the first blow: therefore how close soever he keep himself, yet nevertheless we must have the faith and hope in us to conclude, that the thing which is unknown to us as now, shallbe showed us in the end. But now let us come to Job's words as they be set down here. You be a people, and wisdom shall die with you. Hereby he meant to repress the foolish haughtiness and presumption of them that have spoken. For otherwise there is no dealing with such as are so puffed up with vain trust of their own skill: men must needs show them their folly. True it is that oftentimes men shall nothing avail by so doing. For he that is thoroughly sotted in his own fond overweening, what so ever a man tell him, will nevertheless be wedded too his own opinion, and take himself too be that which he is not. Yet notwithstanding when we are too encounter against such as miswrest God truth, we must not stick to show them their folly and ignorance. Verily it may not be done as though men would show whither of them are sharpwitted or of better skill. For behold, so do they that have nothing but ambition and vainglory in them. Every of them would feign make a great show. He that beginneth would feign amaze men with his talk, and he that answereth would also advance himself: very well, ye see a battle of fools. But we must not deal after that sort. Therefore if we encounter them that corrupt God's truth and wrist it unto untruth, and that we come to show them their ignorance: We must not do it to seem better learned or skilfuller, nor to purchaze ourselves the more estimation: but we must content ourselves to have made way for the truth, that it may be received, and that men be no longer wedded to such as be in reputation, to the overthrow of that which was well builded. As how? At this day a man shall see many poor silly folk hold still in their superstitions because they say, what? So many great learned men have held the doctrine that is followed now adays, and stand still in the same to this hour: and will they be beguiled? Behold at what point many poor weakiings are, because they before possessed with this imagination, that it is not possible for the Prelates of the Church, the learned men, and the great personages, to be overseen. Now if we will teach such folk, to make them come to the knowledge of God: it is requisite that they learn to know the beastliness and ignorance of those whom they have esteemed so highly before: and that they which lift up themselves against God (as these superstitious hypocrites do which maintain the abominations of the papacy at this day) should be convicted of their beastliness. For how malapert so ever they be, yet are they so doltish, that even the little babes may perceive their gewgaws when they be told of them: and they are in a rage when men do so. True it is that they have skill enough: but they are loath that God's truth should by any means come near the simple sort, and such as are already snarled in the said false opinion that I spoke of. Ye see then in what wise job rebuketh here the evil expounders of God's law, and such as had wrested it to a strange meaning. For he telleth them that (as great clerk as they would feign seem to be) they had not alleged any thing at all to the purpose, nor any thing that aught not to be known of all men. Finally he mocketh them, saying, You be a whole people, wisdom shall die with you. When as job saith, I am not inferior to you, I have heart or wit as well as you: he meaneth not to magnify himself thereby after the manner that I have told you that it were a fond vaingloriousness if every man should on his own side be desirous to show himself more cunning and sharpwitted than others, [as if he should say] What I pray you: who is he? verily there will be much bickering among men: but yet God's truth shall continued still. job meaneth no more here, but to show that God hath given him the grace to know and discern the truth better than they that are so full of overweening. And so ye see in what wise it may be lawful for us to boast ourselves. Not to the end that men should clap their hands at us as at great learned men, and at men of great wit and knowledge. Away with all these fond toys: for it is unpossible for us to settle our minds to the serving of God, except we forget all that ever concerneth ourselves. So long as we have an eye to ourselves, and covet to be had in estimation: it is certain that our Lord will suffer us to fall into many oversights, and to become a laughingstocke to our utter shame. For here ye see also the hire of all such as covet to be had in estimation. And it is good reason that it should be so, seeing that God's truth is thereby as it were laid flat upon the ground, and in the mean while men have no regard but to their own honour. What is to be done then? We must forget our own selves: but yet so as therewithal we advance Gods gracious gifts, namely to the end that when we have a good case, the same may be maintained, and that the things which we shall allege may be received with authority. If a man be taken for an idiot, and have nother skill not wit, what will become of it? Nothing that he speaketh will be received, we will disdain him. Then if a man intend to far the better by aughte that is spoken: he must think thus with himself: well, God hath given some grace to this man, and the same grace is not to be despised: for we should do wrong unto God, because it proceedeth of the holy Ghost. Sigh it is so, let us beware that we lift not up ourselves against God. Thus ye see how that the cause why we do humbly receive good doctrine, is to know that the man which teacheth us hath been taught of God before. Lo to what intent job declareth that he had wit, and was no whit inferior to those that did set so great price and estimation on themselves. To be short, let us learn to advance the gracious gifts that God hath put into us. Yea verily, not to exalt ourselves by them: but to the intent that the thing that we have received may profit and bring forth fruit. Thus much concerning the person of job. And heerewithall also the faithful are warned, that when they see a man hath received excellent gifts of the holy Ghost, so as he is able to advance God's honour, and to edify his Church: they must give ear to him, and he must be received with all reverence in that which he shall say. Whyso? For otherwise it were a despising of God. Now let us come to that which job saith: I am (saith he) as it were a despiser of my frundes. True it is, that as the words lie, he saith he is as it were despised of his friends & forsaken of him: but in very deed, he speaketh of himself in the third person. Afterwards he likeneth himself to a torch or a link that wasteth and is shunned. What can a man look for in a torch when it cometh to the end? For the wax droppeth down, and men draw back from it that it ray them not, and if any of it light upon them it is enough to mar their garment. Therefore when a link or a torch hath lighted men for a time, and served men as long as it can: they cast it away, every man shuns it, and there is nothing more in it but stinch. This is it that job meaneth in saying that the case stood even so with himself. Ye see that I am ready to fall (saith he) and therefore ye despise me. He showeth the reason of this similitude, saying: because ye see I am as it were at the brim of my grave. That is the cause why I am forsaken of you. And he saith also that the rich men do mock him that is afflicted. And why? They call upon God (saith he) and he heareth them. job meaneth not hereby that the wicked wait for their welfare at God's hand, or that they seek it in him: but he meaneth that they have the world at will so as it seemeth that they have God in their hands and that they carry him in their sleeve (as men say) according as we shall see that he addeth afterward. True it is that some expound this sentence to be meant of the Idolaters which make God to come to their hands: but that is a foolish and unreasonable exposition. For job looked no further than to the prosperity which the wicked have. For all welfare cometh of God, and the wicked have more abundance of it than other men: and doth it not seem then that God is as it were in league with them, and that he sotheth them, & yieldeth himself to their lust? A man might properly say that God flattereth them when they live so in rest, and prospero in such wise as they have shortly whatsoever they desire. job then saith, that those men provoke God so much the more boldly, and yet in the mean while their houses are happy. Whereby he meant to betoken that which I have told you afore, that is to wit, that Zophar did him wrong in saying that he was a great sinner. Wherefore? For (saith he) the contrary is to be seen. Now let us come to that which he saith concerning their contempt. I am despised (saith he) as a link or a teach that is wasted. Hear in the person of job we be taught that our Lord giveth the world leave to scorn us, and suffereth our state to be so miserable as it seemeth that we be utterly forlorn: and therefore behoveth it us to be patient. Why so? We see what befell unto job: and would we be more dear than he? Seeing then that so excellent a servant of God was so given up that men mocked him and took him to be a castaway: let us not be astonished nor murmur against God if he suffer us too come to the same point: nother let us think him over-cruell for handling us so: but let us consider how it is good for us to be meekened after that sort: let it waken us: & let us learn that our hope must not be rooted here beneath, but fastened with sure ankerhold in heaven, as the Apostle saith. Is it not a great lesson when the mockages of the world are ordained to our salvation? True it is that such laughters shall in the end be ●long in the faces of the wicked that as now dofling them at us: but in the mean season they be profitable for us, in that (as I said) they make us to regard God and to know that our hope lieth and consisteth wholly in him. Thus ye see what we have to remember when it is said, I am laughed to scorn of those that have been my friends. Verily it is the grievousest temptation that can be, when they that have loved us heretofore, do as it were abhor us: it is hard to digest. But seeing that it befell unto job, let us follow his steps, and stoop when God listeth to abase us after that sort. He saith expressly that his foot slid: meaning that so long as he was able to stand, he had been as a torch or link. For it will do a man ease too have a burning torch, and the light of it will do him service: yea so long as it is whole and able too last. But if it be once wasted, a man will cast it away into the canell: for he that beareth it must needs burn his hands, and there remaineth nothing but a little glimcing dark smoke. So then, Job's intent is to show, that during the time that God held him up he was honoured and esteemed: but now that he is fallen, he is as it were cast away. Hereby we be warned, that sometimes we may be as it were forespent, so as men shall see no more light in us, there shall be nothiug left but a little smoke, it will seem that we shall fall in pieces, there shall be no whole piece left in us, and we shall come too the last cast: but let us take it patiently, forasmuch as job came to the same point before us. And seeing that he hath showed us the path, let us follow him, and pray God to strengthen us in such wise as we may not utterly decay. Touching this saying, That the despisers of God do call upon him and he heareth them: as I have told you already, it is referred to the common perseverance of men. For it seemeth that the wicked are at a covenant with God, to obtain whatsoever they list at his hand. True it is that the veriest hypocrites and the loocest livers do in deed call upon God: howbeit, that is but in way of mockery, [as to say,] O that God would give me such a thing. When a wicked man is desirous to rob another man of his goods, [he prays in his heart,] O that God would give me such a man's goods. This is not a praying unto god: but a disguising of him, and a staining of his majesty. To be short, men are stark mad when they be not ashamed to mock God after that sort, by wrapping him in their sins. They be cursed kayti●es, and yet as far out of square as their desires be, they would fain have God intermeddle himself with them. Then is there no right calling upon God's name among the wicked, nother is there any true prayer. Thus ye see how it is to be taken when job saith here, that forasmuch as the wicked desire what they list, and receive it at God's hand, it seemeth that God hearkeneth too them: that is to say, it seemeth that he is willing to grant them all their lusts. By the way let us mark, that when the wicked desire of God whatsoever their heart wisheth, yea even without any reverence, or faith, or lawful form of prayer, but only by casting it forth at adventure as an inordinate desire: it is to their greater damnation. Wherefore? For nature teacheth us that we aught to resort unto God for that which we want. Verily the wicked never bethink themselves aforehand to say, God must be honoured at our hand, he holdeth all welfare and wealth in his hand, he is the fountain thereof, from thence must we draw, and therefore it is reason that we should crave it of him with all lowliness. The wicked can no skill of that. But yet doth God thrust them forward with a blind motion, so as they be constrained to know how that God is he at whose hand we must demand that which we want: according as we see how they say, I would that God would give me such a thing. Then have they this knowledge engraven in their hearts, which maketh them so much the more guilty before God for dishonouring his holy name after that sort, by mingling him with their outrageous desires and horrible wishes. And hereby we be warned that when we pray unto God, we must do it with all reverence, calling upon him with this full belief rooted in our hearts, that we be wretched, and that nothing can remedy our miseries and calamities, except we flee for refuge to the mere goodness of our gracious GOD, and that it please him to give us of the goods that he hath in his hand. By and by after, job saith That the tents of the wicked shall be in peace: verily (saith he) because they hold God and make him come into their hands: and yet even those same do provoke him the more boldly. Behold whereof cometh the contemptuousness of the unbelievers, and what is the cause that the wicked are not contented to vaunt themselves as though God favoured them, but also proudly and cruelly trample all those under their feet, which walk singly and uprightly, saying, what is he? and what is he? For it seemeth to them that Gods exalting of them is to the end they should despise others and shake them off. And here ye see a temptation which is troublesome and hard to overcome. But so much the more standeth it us on hand to mark well this text. Then let us understand that it is no new case, that the wicked are now adays advanced, and that they range abroad and triumph for a time. It hath always been so but God suffereth it to their greater decay, and he suffereth it also to meeken us. Then if the wicked happen to have their full scope: let us not loose our courage for all that, but let us serve our God steadfastly, and let us glory in this hope that he hath given us a lasting life, notwithstanding that he suffer us to be cumbered as now. For if we be not miscarried when we see God advance naughtipacks and set them as it were above the clouds: if we be not overthrown thereby, but continued always sure and steadfast in our vocation: behold that is a good warrant of our faith. And this is it also which I said afore, namely that it is good and profitable that God should try us after any sort: and that when the same happeneth, we aught not to think it strange, considering that it hath been so before Job's time. Those than that make God come into their hands, even those provoke him most malapartly of all. This manner of speech betokeneth not that God favoureth or loveth the wicked. No certess, but so do we judge according to the flesh, by cause we say, that God loveth all those that have prosperity. Nevertheless, all the prosperity that the wicked have in this world, is but to their destruction and ruin, because God is not on their side. Although they seem to be favoured at his hand, and to be his dear derlings: yet in the end they shall perceive that all that ever they have shall be turned to their destruction. But on our side, although God seem to shrink from us, and make no countenance to help us, but seemeth to be separated from us: yet let us learn, I say let us learn too humble ourselves under his mighty hand, to submit ourselves to his good will, and too follow his word, waiting till he show by effect, that he was always near at hand to us. And in the mean while let our faith continued always in true steadfastness. And although God plague us: let us not be weary of serving him, but let us hold on our race continually, till he have made us to pass out of all the encounters, and out of all the temptations that we have to endure in this world.  
But let us fall down before the face of our good God with acknowledgement of our faults, praying him to make us feel them in such wise, as we may come to submit ourselves unto him, not to stand upon the defence of our own righteousness and sound dealing: but to yield ourselves guilty, and to desire him to use his infinite mercy towards us. And that forasmuch as he hath already showed us the way whereby we must come unto him, that is to wit, by bringing unto him the obedientness of our Lord jesus Christ, that by the mean thereof all our faults may be buried and forgotten, it may please him to receive us in the said name, and not only forgive our sins, but also govern us in such wise by his holy spirit, as we may always get the upper hand, even till our lives end, yea and even over death itself and over all the temptations that the devil is able to raise. That it may please him to grant this grace, etc.   

The xluj Sermon, which is the second upon the twelfth Chapter.  
7 Ask the cattle, and they will teach thee: ask the fowls of the air, and they will tell thee.  
8 Or speak to the earth, and it will inform thee: and to the fishes of the Sea, and they will report it to thee.  
9 Who is he that knoweth not these things, that the hand of God hath done this?  
10 In whose hand is the soul and all the breath of all living things.  
11 Doth not the ear discern words, and the roof of the mouth the savour of victuals?  
12 There is wisdom in old men, and age bringeth skilfulness.  
13 In him is wisdom and strength: in him is counsel and skilfulness.  
14 He will throw down, and no man shall be able to build up▪ he will shut up, and no man shall be able to let out.  
15 He will restrain the waters, and all shall dry up: he will send them forth, and they shall overflow the earth.  
16 He hath strength and might in him: of him cometh both the deceived and the deceiver.  
TO show that there was nothing but mere ambition and vainglory in all that Zophar had said to him, job telleth him that he knoweth well what Gods providence importeth in governing the whole world, and that it is a very manifest doctrine, so as the other man needed not to have made so great protestation of the thing which he meant to propound. For these (saith he) are known things. Yea and it was a great folly in Zophar, to think himself to have had a great wit in magnifying God's providence after that sort. job therefore showeth that all this gear is common and ordinary enough▪ and afterward for a second point he declareth that he wondered that his friends did no better understand the matter that he had discoursed afore. Whereto serveth it you (saith he) too have ears? For if you eat or drink, your palate can well enough discern your food whither it be savoury or no. Therefore like as the palate is given a man to taste the things that he eateth: so do the ears serve to hear words. But it seemeth that ye be deaf and have heard nothing. Thus much for the second point. Thirdly it is said, that if a man will seek true wisdom, he must not stay upon men nor upon creatures. It is he (saith he) in whom is all wisdom, because he had been upbraided afore, that he vouchsafed not to inquire of the ancients, nor regarded the time past. Yea, (saith he) if I believe you, I must hold myself altogether unto men. But the wisdom of them vanisheth away. We must rather go unto God: there must we seek all the sure stay that we can have to rest upon: we shall always be in a mammering until we be wise by being taught in his school. And further we must understand, that all that ever he shall have showed us, shall be nothing in comparison of the infunite wisdom which is referred behird. And for proof hereof he will cast down, and no man shall build up: if he list to shut up a man and to keep him in prison, no man may deliver him. So then let us understand, that there is a wisdom in God, which is overhigh and secret for us. Verily (saith he) unto him belong, both be that beguileth and he that is beguiled. As if he should say, God will send the spirit of error (this is a strange thing, and such a one as we think very hard) and he will so blind those that aught too keep themselves from beguiling, as they shall be utterly blockish: and that cometh not to pass without his william. But this maketh us at our wit's end. Therefore we must conclude, that it is too high a wisdom for us to attain to the great secrets of God's judgements. And that is my meaning (saith he) to the end we debate not here in vain. We see now what is the effect of Job's words. Howbeit, that we may receive good instruction by this sentence, let us mark, first that job meaneth that God's glory doth in such wise shine in the whole world and in every creature: that if we had such discretion as we aught to have, the same were enough to make us learned. What is the cause then that we become so brutish, and that we know not what belongeth to God? It is as much to say as we mark not that which is altogether visible and open to our sight. Some man to excuse himself, will say: I am no clerk, I never went to school. Yea verily, but ye need no more but too learn of the brute beasts. The earth which is speechless, and the fishes which are dumb, can teach us of God: not all that is in him, but to give us some understanding of him. But we are become stark dolts: and therefore we must conclude, that there is none other let but our own unthankfulness, and that we vousaf not to open our eyes to see the things that god showeth us. Behold here a text which is well worth the marking. And it is not in this place only that the holy Ghost telleth us that God's glory shows itself every where: but it is said, that the heavens tell it forth. The goodly order which we see between day & night, the stars which we behold in the sky, and all the residue are unto us as a lively picture of god's majesty. And in good faith, although the stars speak not: yet even in holding their peace they cry so loud, as there shall need none other witness against us at the latter day, because we have not taken heed to that which hath been showed us ther. You see then what we have to bear in mind, according also as S. Paul saith in the first chapter to the Romans, That whereas God is invisible to himself & in his own being, he hath uttered himself openly enough in his creatures, to the intent we should be left without excuse: and (as it is said in the Acts of the Apostles) he hath not left himself without witness, but crieth loud & shrill in his creatures, that all goodness cometh of him. Now if God have created this world, and all is in his hand & under his subjection: I pray you is it not reason that we should do him homage, when as we hold our life of him and are wholly his? And if we do it not, needeth he to make any long process to condemn us? Not: for our naughtiness is too common in that we have denied the obedience which is due to our maker: laboured to pluck ourselves away from him: & (in stead of honouring him) spited him with our vices & corruptions. seeing then that all this is notoriously known: are we not utterly confounded? Therefore let us remember well what is said here: namely that there is no excuse of ignorance left for men if they go about to allege that they knew not God, & that it is to high a thing for them to attain unto. Why go they not to school to the beasts? For they would be sufficient teachers for them. There is nother Ass nor Ox but he could teach us what god is▪ Did the bests created themselves? Doth not men see that well-enough? Now, when it is said that God made all things: do we not consider to what end namely that he hath applied all to our use? Doth not this show that we be bound unto him exceedingly? What things hath he given us above all other creatures? seeing he hath showed himself so bountiful towards us, is it meet that the pouring our of his riches should be as it were to cast them in the mire? Is it not reason that we should set store by the goodness which he hath made us to feel? So then, the comparison which we make between ourselves and the beasts, aught of right to bring us so far as to worship & serve God, according to the discerning of good & evil, which he hath engraved in our heart. But we through our retchlessness, dullness, & unthankfulness do so bury all things, that oftentimes it is to be seen, that the very bests have more wit and reason than we have. True it is that when it is said here, that the bests teach us: that is, not by their examples: but because we have to behold the glory of God in them. Furthermore (as I have touched already) the very beasts do show us our duty: they do their duty better than we: & thereby are we condemned double. And that also is the thing whereunto the Prophet Esay sendeth us. The Ass (saith he) knoweth his master's stable, and the Ox knoweth his owner's crib: but my people knoweth not me. We will say we be of God's Church and of his house, & we could found in our heart to be advanced higher. But he saith that in his Church he makes himself to be herd, his voice soundeth high & clear: & yet for all that, we know it not. And whereof cometh it that there is more wit & reason in an Ox or in an Ass, than in mortal men? Wherefore hath he given us reason? Yea why have we been taught his word & his will? Is not this an utter perverting of God's goodness? We see then after what fort men may be rebuked by the example of beasts, when they be sloth full in dscharging their duty to Godward: & (as I said) that turneth to their double confusion. But in this text job meant that the creatures do sufficiently teach us how we aught to honour God. And why? Let us but open our eyes, saith he. We need not to be learned, nor to have any great capacity. For we cannot cast our eye upward or downward, but God presenteth himself on all sides, In what sort? I have told you that his glory is visible throughout all things. And wherein consisteth God's glory? In his power, goodness, wisdom, and justice. We see that god hath set the world in as good order as can be. You see a wonderful wisdom whereat we aught to be ravished. There is an infinite power in that God maintaineth and preserveth the things that he hath made, & that the whole is upheld in his full state. For it may well seem that that were an impossible thing. You see then how we aught to reverence Gods mighty power. There is also his goodness: For wherefore hath he made the world? Wherefore hath he stuffed it with such riches? Wherefore hath he so decked it? Is it not to utter his love, and specially his mercy towards men? according as it is said in the Psalms that he extendeth his mercy even unto the beasts. And what shall betide us then who are much nearer to him, and in whom he hath put much more nobleness without comparison? You see then how God's goodness showeth and declareh itself. We see his righteousness in that he watcheth over his creatures, and careth for them: and therewithal on the other side we see also his justice: we see how he governeth the world after a wondered fashion, so that although the wicked seek nothing else but to bite at it, yet must they be fain to be confounded by it. Therefore let us learn to apply our endeavour better to the beholding of God's works. When the sun shineth, let us consider that God kindleth that light, to the end we should be led and guided unto him by beholding the heaven and the earth and all things contained in them: that we should do him homage for the benefits that he bestoweth upon us: and that nothing might hinder us from marking and considering them thoroughly. Lo how God would have us to comprehend what he is. Not that we can attain to the uttermost depth of that wisdom, (for it is too deep a gulf) but yet for all that, it behoveth us to be diligent, and to do our endeavour that we may prove good scholars in God's school, according to our ability. If we do not so, doubtless it shall at the latter day be cast in our teeth, that we have not conceived that which the very beasts and the dumb & witless creatures have showed us. The Angels of heaven are ready to declare God's will: the same hath been witnessed to us by the Prophets and Apostles: and specially by our Lord jesus Christ. If we far not the better by it, what excuse shall we make? But although we were bereft of the holy scripture, and had no doctrine at all: Yet notwithstanding even the things that the beasts do show us were enough to condemn us, and to bereave us of all excuse. To the intent then that it be not cast in our teeth at the last day, that we have wilfully shut our eyes when God would have drawn us unto him and offered himself familiarly unto us, to the end we should have known him: Let us bethink us better of this matter than we have done heretofore, and let us follow this warning of Job's, Ask the beasts and they will answer thee, talk with the earth and it will show thee, the birds of the air will inform thee, and the fishes of the sea have skill to tell thee, yea though they be never so dumb. Thus much concerning this sentence. Now let us come to the second point which job allegeth here. The palate (saith he) ●rieth the taste of victuals, and the ear discerneth words. Hereby he findeth fault with his friends for letting the things pass which he had spoken afore, and for that they had not vouchsafed to consider whereunto it tended, as if they had been deaf. job then blameth them for such retchlessness: but the matter pointeth at us all. For proof here of let us mark how quick a taste we have to discern our food: every of us hath skill to say, This is good for me, I have a good appetite to this. And not only our palate, but also all the rest of our senses are subtle mough. For if we spy a thing that delighteth us: our eyes are never off of it. If we have a mind to go to run any whither: we spare nother hands nor legs. To be short, a man will be sharp witted enough yea & oversharp witted, in all things that like his flesh, and are to the contentation of his foolish lusts. But when he cometh to the judging of any doctrine that might be for our soul health, and whereby we should receive edifying: there we be such dullards, as it seemeth that we be but blocks of wood. And whereof cometh it that we be so doltish, but because we bestow not all our whole wit in such wise as were requisite we should? Moreover, our ears show that they keep not an equal measure. For if a man tell us a foolish tale, or utter any lewd talk, which is as a poison to infect us with (as Saint Paul saith:) we have our ears attentive to it, a man needeth not to tell us one thing twice, we understand him incontinent. For we come with a hungry appetite to such things, so as we cannot be satisfied with fond things and trifling toys, not nor with things that are hurtful and wicked. You see then whereunto a man casteth himself altogether. But in the mean season if God tell us any thing that is good to edify us: there we far as the Prophet Esay sayeth, that if a man tell us a thing two or three times, yet we let it slip away, and perceive it not. For the prophet Esay likeneth those that are so unlusty and dull-headed (because God bereaveth them of wit and reason for their naughtiness sake) unto little babes, to whom folk say, A. A. And rightly: for when a man hath told it them four or five times, and well harped upon it, they will perchance say, A: but if a man ask them what letter that is, they know not a whit more. Afterwards one will come with B. B. So long as a man is pronouncing of the letter to them, they can say B: for once. But if a man ask them anon after what letter it is, they by and by forget it. The Prophet Esay saith that a man must be feign to repeat things after such a sort to those that have not profited in God's school, as he must chaw every word and every syllable to them, and yet they will be never the wiser, nother will the thing ever sink into their heads. Even so far we also. Wherefore let us mark well that the holy Ghost by the mouth of job here, doth not only blame those three men: but also condemn us all for being so attentive to hear of things that belong to our bodily life, and that in that behalf a man needeth not to tarry till we have been at school, and are become clerks. For every man can be a master and doctor for his own pleasure and profit. If [we can say,] This comes well to my purpose, this is for mine own tooth: incontinently we have concluded upon the matter. There need no long persuasions, and much less any long talk about the matter. For we prevent it, we be altogether upon the spur, and there is nothing more nimble than our wit when it is to be applied to fond things. But when we come to God's doctrine, we be worse than beasts. And whereof cometh that? Our mouth can judge of our food, but God's doctrine shall have no savour with us. We taste it not, insomuch that we cannot discern between truth and untruth. Let us mark then that at the last day there shall need none other thing to confounded all mankind, but only this article, that we have been so much given too worldly things, as we had no leisure to give ear to the things that were for the everlasting welfare of our souls: and that we have here degenerated into brute beasts, by reason that our wits have been tangled either in riches, or in pleasures, or in other vanities and wicked affections. Look upon a man that coveteth the goods of this world. What will he do? A man shall not beguile him of one penny: he is always in his reckonings, and counting upon this and that: and nothing scapeth him without looking to: I may gain by this, saith he: his mind wandereth abroad: he adventureth, and trudgeth up and down. And whence cometh such witness? It is because a man's affection leads him and carries him away in such wise, as he knoweth not where he is. We see as much in those that labour to come to estimation and too set themselves in credit and dignity. Those also will gather all the means that are possible to advance them, and they will have reasons to allege for themselves on all sides. Yea even the whoremongers that are carried away with a beastly lust, and the drunkards that are as swine, have a skilfulness in their kind of taste after what manner they may compass their wickedness. And what shall become of us then, when we have no wit to come home unto God? Doth not this happen because we hold scorn to use the thing that God hath given us, as I said afore? But here is yet one other accusation against men, which is, that we see many now adays which think themselves to have a fair starting hole to know nothing of God and to cast all doctrine under foot, if they can say, O see I pray ye, I am notable to judge, a man may beguile me under colour of God and of Religion, and therefore it were better for me to know nothing. Yea, and what an unthankfulness is that? God hath given us ears to hear him obediently: and we say, As for me, I will make no seeking for the matter. And that is all one as if a man should say, I will not eat, for there are evil meats: a man might give me a naughty weed that would poison me, and therefore it were better that I eat no meat at all. If a man should make so foolish a determination in himself, were he not worthy to starve? Lo how they deal which say, I will not know the holy scripture, I may be deceived. Wretched creature as thou art, it is the food of thy soul. Our Lord nourisheth men's bodies with meat and drink: and he nourisheth their souls with his word: and yet for all that we would refuse that food for fear of some corruption: and is not this a manifest tempting of God? And (as I said) wherefore are ears given us, but to hear and hearken, and to receive whatsoever God saith unto us? True it is that of ourselves we shall not be able to do it, except God enlighten us. But yet if we come meekly to hear what is told us in the name of God, and that we desire him to govern us with his holy spirit that we may not be abused by untruth: he will show that he hath not made our ears for naught, but to hear and receive that which is told us, with all fear and reverence. Thus ye see what we have too mark in this strain. And so in effect the holy Ghost exhorteth us too hearken unto God when he speaketh to us, and to be diligent in receiving the doctrine of salvation, not doubting but he will make it prevail in us, if we have our ears ready and well disposed to hear what he saith. But now let us come to that which job addeth: Wisdom is in old men, and age bringeth skilfulness: In him is wisdom, skilfulness, and counsel, and altogether. Hear job maketh comparison between God and men. For the point whereof he had been accused was this, that he regarded not the time past, that he considered not the things of antiquity, and that he bore not in mind what had been taught by such as had lived long time in the world. And hereupon he saith, yea verily, there is wisdom in old men. Truly this may be taken in way of mockery, as thus: you allege me the ancient time and old men, to the end I should hold me to them: and what shall become of God: Then must God be bereft of his honour, that men may take his room. But job granteth here that there may be some wisdom in men, so be it that they be not exalted above measure. As if he should say, True it is that if a man have lived long time here and seen much, he may have gotten some skill: but must the same be a derogation to God? Not: all the wisdom of men is but vanity, although it deserve to be esteemed in itself. For if comparison be made betwixt men and God: all that ever they have must needs be dashed down, and only God must be reputed for wise, and men must know that there is no wisdom but in him. Thus ye see Job's meaning. But we have a good and profitable lesson to gather out of this sentence. First it is certain that we aught not to despise the wisdom that is in men, whom God sendeth to us as helps. If there be any folk that have seen much, God intendeth to teach us by them: and if we hold scorn to profit ourselves by that which they show us, to whom do we offer wrong? Even to the living God. Also if God have given a man a good wit, so as he is able to give counsel and advice: or if he give him ability and grace to teach others: if other folk make no account of all this, but refuse it: it is certain that the holy Ghost is trampled under foot. For the man that is able to instruct us, hath it not of himself, nor of his own growing: but it is given him from above, and it is given him to help us withal. For when God dealeth forth his gifts, it is not to the end that every man should keep them to himself, and not make other men partners with him: but for the common edifying of us all. Then if we be so stately, as we cannot abide too be taught by those that have good doctrine, nor to be guided by those that can give good counsel: in so doing we quench the light of God, and refuse the benefit which he would bestow upon us. Therefore when we have men that are able to teach us: we must willingly hear them, and yield ourselves teachable with a meek mind, that we be not stubborn as we see the more part are. But yet must we not hold ourselves at that point altogether and without exception. And why? We see how the wretched world is blinded at this day with the said credit giving, in so much that men will say, What? Is not the manner of living that men use now adays, of time out of all mind? What a long time have men kept themselves to it? Hath not this been used thus long time? And hereupon the wretched folk do cast themselves into destruction, when God is ready to bring them into the right way: according as we see that his word is preached to us, to the intent it should have full authority over us, and that we might not be led into the snare by deceitful words, as Saint Paul saith in the fourth to the Ephesians, That men should not lead us after their lure: but that God might govern us, and we become wise in obeying him. You see then that the way which we have to hold, is that when we have received at men's hands, the things that they can bring as God's ministers and the instruments of his holy spirit: We must nevertheless understand that God must have the whole pre-eminence over us, that it is he from whom all wisdom proceedeth, to the end we be not carried away with trusting too much unto men, to be tossed suddenly hither and thither, but that we may be fully settled in certainty that we hold our doctrine of him. For the better perceiving hereof, we must note that there are two extremities. For we shall see some brainless persons despise all the gifts that God giveth to men: and the unskilfullest will be presumptuousest in that case (and that is too common a thing) in so much as they will brag of their beastliness. Look upon a man that never had any knowledge: and he will think that he hath so much more cause to stand upon his reputation. And we see divers now adays which wrist the texts of the scripture to advance themselves in greater pride. You see it is said that God hideth his secrets from the wise men and great men of the world, and openeth them to the little ones: and yet some of them are but very beasts. But yet they glory in it, as though there were no divinity but in them. But what? Is it Gods will that men should vaunt themselves of their slenderness, to despise the gifts that are of him, and deserve to be esteemed: Whence come all sciences? Whence cometh the discretion, that is more in one man than in another? Are they not all rivers flowing out of one fountain, that is to wit out of the spirit of God? Yes undoubtedly are they. So then let us learn, not to despise God's gifts when they appear in men: but to profit ourselves by them, and to apply them to our own use. For if we refuse all that is in men, without discretion: Surely that is too great a folly. Men say, A fools bolt is soon shot: and are not we double fools when we judge without any knowledge or discretion? And yet we see many such: and diverse will say, Such a thing was hold and observed, yea and there is reason in it, howbeit forasmuch as it cometh of men, I refuse it. Nay, but what canst thou tell whither such a thing came first from God by the means of men? Therefore when a man layeth any doctrine before us: we must not be so swift and hasty to refuse it, but we must sift it. Thus ye see the modesty that we must use to eschew the extremity that I spoke of. But there is also the other extremity that I touched: that is to wit, as the same which we see in the Papists. Behold (say they) I will hold me to that which hath been taught me from my childhod, I will follow my fathers and ancestors, and that is of antiquity. And shall God forego his authority in the mean while? Must men be advanced so high that God should be thrust under their feet? Were it not better that the sun were plucked out of the sky, and thrown into the bottom of the sea? For behold here a greater and more outrageouse confusion. Therefore let us keep ourselves well from offering such outrage unto God, as to leave him behind us, and to hold ourselves wholly unto men. For our receiving of that which cometh by men, and which God giveth us by their means, must be after such a sort as God may always have his whole due, as he may be exalted, as both great and small may be taught by him, & as we may protest that our teachablnesse towards men, serveth not to abate any whit of God's duty, nor of his sovereignty which he hath over us: but to guide us unto him, and to stop all mouths when he speaketh, so as we may hold our peace, and he not be hindered too lead us whither he listeth, and that we may (without any gainsaying) receive whatsoever proceedeth out of his mouth. You see then the modesty that aught to be in us. And hereby a man may perceive what a doltishness it is for the papists to say, O see, humility is so great a virtue, as it can never be condemned at God's hand. Yea verily: but what manner of humility is the humility of the Papists? It is a crouching unto men, and shaking off of God's yoke, yea and a spiting of him by all means possible. And what a devilish humility is this, that the creatures should be advanced and obeyed, and the creator be as a thing of nothing? Then let our humbling of ourselves be after such a sort, as that for the maintenance of the said meekness towards men, we may be of a mild mind, to receive that which is for our behoof and profit: and yet nevertheless that God may reign over us, and be our only master and teacher, so as the authority which he dareth to men, may be no derogation at all to himself. Let us not be forepossessed with any fond imagination to say: such a man said it, and therefore it must be believed. And who is this such a man? Is he not a mortal man? Is he not a frail creature wherein there is nothing but vanity? There let us beware of sticking so much unto men that we return not always unto God, nor be grounded upon him, and that the certainty of our faith be not joined and knit to his word. Thus ye see what we have to mark. It is he therefore in whom is wisdom, and skifulnesse, and wit, and counsel. When it is said, It is he: it is to exclude all that is in men. For when the Sun shineth, it darkeneth the light of all the Stars: and what can men do when God cometh among them? And that is the cause why it is said by the prophet Esay, That all creatures must cease when God shineth. And job meant too repeat expressly here with many words, that the perfection of all wisdom is in God: too the intent we should not surmise that it needed to be supplied: as we see men so foolish, that if they have received any blessing at God's hand, they must be adding of somewhat to it, they must make some mingling of it. Not not: there must be no patching and piecing in that matter. When God putteth his wisdom into us, it must be used pure and simply, and men must not add any thing to it whatsoever it be. But job meant too step yet farther (as I have touched afore) namely that there is in God a secret wisdom which surmounteth all the capacity of man, and whereunto we cannot attain as yet. True it is that God's wisdom is not divers and of sundry sorts as in respect of itself: (for his wisdom is a thing inseparable, and such as cannot be divided or parted) But in respect of us and to our seeming, God is wise after two sorts: that is to wit, we may say there are two particular kinds of God's wisdom, howbeit but in respect of ourselves. And how is that? There is the wisdom which is contained in his word, the which he imparteth in such wise unto us, as we become wise by receiving the instruction that he giveth us, and that is the wisdom which he communicateth to his creatures: and moreover there is that wisdom which he keepeth still in himself And what manner of one is that? It is the wonderful Providence whereby he governeth the world beyond all that we can conceive. Behold God disposeth the things which we take to be very confused to our understanding. When tyrants bear sway (as shall be said hereafter) when wicked men seduce silly folk, and carry their souls to destruction, and when the other sort are saved: all this is done by the wonderful providence of God. But if we seek what is the reason of all this: then are we in such a gulf, as all our wits must needs be swallowed up. Thus ye see a wisdom which God keepeth to himself whereof he maketh not men partakers, according also as it is unpossible for them to attain unto it. So then when we shall have been taught in God's school, and are become wise by comprehending that thing according too the measure of our capacity, which it shall have pleased him to teach us by his word: let us know that there are yet other secrets in him, which it behoveth us too honour, forasmuchas we cannot attain to the knowledge of them, because it is unpossible for us to mount so high: You see how we aught to consider God's wisdom two ways. You see also how job meant too speak that thing whereof he will make a larger discourse hereafter. Howbeit forasmuch as the time will not bear it now, we will keep the residue till to morrow.  
Now let us kneel down before the face of our good God and father, with acknowledgement of our faults and sins: praying him to vouchsafe too make us know them better: that feeling the feebleness which is in us, we may learn to humble ourselves under him, and not presume upon our own strength and wisdom, but seek in him all that we want, and walk under his hand and under his guidance. Also let us pray him to govern us in such wise, as all our wits and senses may be held prisoners [unto him,] that he may have such a sovereignty over us, as he may reign peaceably, and we consent with his Angels to obey him willingly: and that in the mean season we take not any thing upon us above our ability, nor abuse the gifts that he dealeth unto us, but that we may always acknowledge them to come of him, to the end we may seek them there, and yield him his due praise for them. That it may please him to grant this grace not only. etc.   

The xlvij Sermon, which is the third upon the twelfth Chapter.  
This Sermon is yet still upon the. 14. 15. and. 16. verses which have been touched in the former Sermon.  
WHen we see the things come to pass which are rehearsed here it seemeth to us that God governeth not the world but that all goeth at adventure, or rather that there is no reason or purpose why God should do so: and we could found in our hearts (if it lay in us) to set him forth a new lesson, and to point him what he should do, and to correct him as though he did amiss. You see then, that men's wits are out of order, and that they are so rash as they could found in their hearts to control God. But contrariwise, here job meaneth to avow the mighty power, providence, and wisdom of God, whereof mention hath been made. Therefore he telleth us, that when we see things so out of order in the world: we must not father any thing upon fortune, but assure ourselves how it is God that sitteth above and guideth all. Besides this, although we think it strange that he should work so yet let us not be so presumptuous as to reply against him, but let us honour the secret and incomprehensible wisdom that is in him. Thus ye see the two points which he fathered upon God heretosore: that is to wit, That it is he in whom is all power, & that it is he in whom is all counsel, wisdom, & skill. He hath set down these three words purposely, to repress men's foolish presumptuousness in taking upon them to have more discretion & reason than god, & in misliking his doings though they found them good. Therefore it behoveth us to mark well Job's drift: which is to make us know God's providence in all things that are done in this world. Nevertheless, to know that god governeth, is not all that we have to do. But we must also grant him the wisdom that hath been spoken of. True it is that oftentimes we may perceive some reason of God's works, and he also will have men to know why he doth some one thing or other: but that is not always: nother must we make a general rule of it. Sometimes God blindeth those that have forsaken his truth: very well, That is a vengeance that is evident, and we know that men have well deserved that God should utterly bereave them of all knowledge, because they had no mind to be taught at his hand. But sometimes we know not wherefore God taketh away his word, and it daunteth us, in that case it behoveth us to reverence his secret determination: and although we know not as yet nother the reason nor the end of his work: yet must we acknowledge and confess that he cannot be but righteous. And yet in the mean while let us bethink us of the weakness of our wit, to the intent that we presume not to shut up, ne be desirous to measure the thing that is infinite, by our own capacity. Now let us lay forth the things particularly which are set down here. It is said, that if God break down, no manshall build up. Whereby is meant, that if God's hand be against us although we had that help of all creatures, all of it shall not boot us, but we must needs perish. Behold in effect what is contained in this sentence. At the first blush we may well say it is so: but we be not yet touched. Ard for proof hereof, If God scourge us, we bethink us not with whom we have too do: but we go to seek means to secure ourselves, and it seemeth too us that we may well shift off the mischief by our own cunning, or if so be that men be willing too help us. True it is that God forbiddeth us not too think upon ourselves, to shifted for ourselves, and too have a regard how too remedy things: yea he maketh this dealing too avail: howbeit not after such manner as we have been enured to. For when God afflicteth us, the first remedy is to humble ourselves under his hand, and too seek atonement with him. This done, we may well desire him too give us means too provide for our necessities. But to arm ourselves against him, is not the way to ward the blows of his hand. Thus ye see what were our duty. But clean contrary to this kind of dealing, we see there is nothing but rebelliousness in this world when God intendeth to humble it. Then if we minded this doctrine thoroughly, we should not use such manner of dealing as we do. For it would come thus to our remembrance: will God cast us down? and who is he that can build us up again? therefore must he himself be feign to put to his hand. And so, have we offended him? Let us crave pardon of hum, to the end he may have pity of us. And though his judgements be hidden from us: yet must we humble ourselves unto him, to the end that he may receive us so cast down. And in deed we aught too give good ear to the threatenings which God uttereth to this purpose against the reprobates: as when he sayeth that he will cast down Edom, and that if any man labour to set it up again, it shall be but lost labour. Herein we see that if God's hand be against us, all the succour that cometh to us by men or by creatures must needs be vain and unavailable. We may well have them (to our seeming) to maintain us: but we shall find no profit in them: all shall go clean contrary too our expectation. Moreover it is said of Babylon, whosoever will build it up again, must lay the foundation of it upon his first borne: that is too say, All they that will resist God's judgement, shall follow those that have been punished afore them, and keep them company themselves. Therefore let us bethink us well, and let us desire to be strengthened by the hand of God, and maintained in our state by the same. For without that, we must needs perish: yea though all the world were on our side, as I have said already. And here ye see also why it is told us in the Psalm, that men may well take upon them to build, when they have all things at commandment: but yet can they not go forward with it, for God will make all to go backward, if he bliss them not. And no doubt but that in this word build, job comprehendeth all that concerneth man's state: as if he had said, That it belongeth only to God to build us up: whensoever he hath set us in any trade, we must be established in the same by his power: and when he listeth too throw us quite down and too bring us utterly to naught, we may well be doing, but all that ever man can do for us shall be utterly unavailable. Contrariwise if God be on our side, we may despise all things that are against us. Again, if God be our enemy: Let us have all the commodities that can be, and they shall all turn to our confusion. Thus much concerning this point. It is said immediately, That if God lock up a man, no body can let him out. As if job should say, that it belongeth only to God to give us liberty: so as if he list, although we seem to have both hands and feet at liberty, we shall be forclozed from all our limbs, and we shall not be able to stir one finger: And although men labour to draw us out: yet shall they not avail at all, so long as God holdeth us enclosed and shut up. Finally he betokeneth that which I have touched already: that is to wit, that God must be fain to favour us, or else all will go wrong with us, so as we shall but wax worse and worse: insomuch that if we tumble not right down at the first blow, yet shall we be digged down by little and little till God have utterly consumed us. After he hath spoken so, he addeth forthwith, that If God hold back the waters, and stop them, there will be drought and that if God list to le● the waters loose, there shall be floods, to bear all afore them, as it were to rake up the earth, that there shall be nother trees nor houses left unoverthrowen. And job speaketh purposely of holding the waters and of letting them go, because we know not God's hand sufficiently when it worketh all after one rate wherewith we are acquainted. Doth the Sun rise in the morning? That is an ordinary thing with us, we think not of it, nother doth it waken us sufficiently to come unto God. Doth he send any Rain? That cometh not in our minds. When we see it rain, if a man ask us who sent it, we will confess well enough that it is God. But yet for all that, this consideration pierceth us not to the quick, and therefore it moveth us not to humble ourselves under God's providence, and to acknowledge that all is in his hand, and that he directeth our life. There are very few that think of that. So then job hath made his choice here of such works as are rarest and least accustomed am●●g men. For when we see a drought that lasteth, than every man is touched. If he make fair wether, and rain now and then in the mean while, so as the earth doth not utterly dry up: men think not of it. But is there come so great a drought as men perceive that corn cannot grow, it thriveth not, behold the seed is dried up in the ground and cometh to nothing, there can no fruit come of it: if there come such an extraordinary drought: than ye shall see us touched. Euenso is it also with great rage of waters. If he sand Showers and they annoy not: tush we overpass it, and have no regard at all of God. But if there be continual rain, so as all rivers overflow their banks, and it seemeth too be as a new general flood: then we mark and bear that in mind. Job's meaning then is this, that when things happen in such wise as it may seem that the order of nature shall change, and that there be so excessive droughts as it may seem that all shall be burnt up: we must know that God hath not laid the bridle loose in fortune's neck, but that it is he himself that worketh after that fashion. Also when there falleth so great rain as it is likely that all shall go to havoc, let us assure ourselves that it is God which worketh it. But certess as drought may well come sometimes for notorious sins, so as men may perceive wherefore God's vengeance lighteth: according as he threateneth us in his law to shut up the heaven in such wise as it shall be as brass, that no drop of moisture can be gotten thence: and that the earth shall become as hard as iron, so that the seeds shall dwin, and the ground shall yield them no nourishment nor heart: and also that the air shall be deaf, that when the earth openeth his cranyed mouth as if it were a thirst, the air shall not answer it. Our Lord then doth rightly menace us in his law, that he will execute such punishments upon us, verily for our sins sake. neverthelater it will sometimes fall out, that we cannot discern why God worketh so, we shall not have any such knowledge as may lead us to judge that it is god which showeth us the reason thereof. Nevertheless it becometh us to honour his power and wisdom, although the end thereof be unknown to us. Then must we humble ourselves in all sorts: whether we see the earth as it were drowned with water, or whether it be seared up with drought, let God be always glorified. And after what manner? Even by confessing that it is he which doth it. For first it behoveth us to acknowledge his power, and afterward we must match his power with such wisdom, as we do not grudge against him, nor blame him of tyranny and outrage. For it is not all one too say, It is true that God governeth the world, and therewithal to imagine a tyrannical power in him. But (as I have touched already) if we will glorify God aright, we must acknowledge him to be almighty: and therewithal we must also honour his infinite wisdom whereunto we cannot attain: in consideration whereof, the same aught not to be made subject to our understanding, neither aught God to yield us an account of his doings. But job repeateth again, That in him only is all power, and all skill and rightness. The second word which is set here, cometh [in the Hebrew] of Being, so as it signifieth Being: and therefore a man may take it for all things that have any seeming to be, and yet are not firm and substantial: like as the creature may well make some show and seem to flourish, howbeit the same is but a shadow, it perisheth out of hand, & they themselves vanish away unless God maintain them. But in God there is an everlasting firmness: for it is he that ever hath been and ever shall be, it is he also that giveth power too all creatures so as they continued in their state. This said word therefore is well derived of Being. Nevertheless it is oftentimes taken for God's law, and for instruction: and it is also taken for a Prince's commission or proclamation. But we have seen heretofore, that job speaketh not only of Gods mighty power, as who should say, he hath all things in his hand: but also he said that he is perfectly wise, & that his providence is wonderful. Then let us mark well, that in this strain he meaneth not to speak of Gods Being, but rather of the uprightness or government which he useth. For we know that in as much as he is the judge of the world, he must needs govern all things uprightly. And so it is nothing but a repetition of the matter that had been dealt with before: howbeit not without cause doth job repeat it. For although Gods works be before our eyes: yet is it hard to come too the consideration of them: and when we are come to it, we forget it by and by, if the remembrance thereof be not refreshed in us. Then let us mark well, what this sentence meaneth: that is to wit, that in God is all power, and also that the government of the world belongeth to him, too order all things with indifferency & uprightness. When we shall have recorded this lesson thoroughly, we shall have profited greatly, not only for a day, but for all the time of our life. Also there is one special cause for which job repeateth this lesson. For his intent is to enter into other of God's judgements which are stranger to us than those that he hath spoken of, and specially when he sayeth, That both he that deceiveth, and be that is deceived, are both in God's hand. Ye see here a thing that seemeth against all reason, namely that God hath the deceivers in his hand, and that he driveth them thereunto. This seemeth to be a point utterly repugnant to his nature. job then hath purposely used this preface, as it were to bridle us, that we should not r●sh headlong against God: and that although we be troubled with some temptations at the first brunt: yet notwithstanding we might be restrained, that we become not like many wild beasts which lift up themselves against God, railing at him, and blaspheming him if he will not spoil himself of his own mighty power: insomuch as we see how they are not ashamed to f●●sh out this villainous and cursed speech. That they will not believe that God is righteous, if he be the doer of all things, specially so far forth as to drive forward the evil. For by that means (say they) he should be the author of sin: and who is he that hath showed that unto them: It is even as much as if they would frame God to their own fancy, because they comprehend not his wonderful wisdom to honour the same though it be hidden from us. Ye see then how they be but arrogant beasts, which cannot agreed that God should be almighty, except they might make him subject too their own fashion and fancy. And (as the common proverb sayeth) none so bold as blind bayard. O (say they) behold I conceive it not. And who art thou▪ we have seen this in silly fools. For although they play the doctors in some one science or other: yet notwithstanding they be so overignorant, as it is pity to see, and a man may perceive how there is nothing but beastliness in them, yet nevertheless they will be so bold as to say, I understand it not, & therefore I cannot agreed thereto. But although it were the wisest and wilyest man in the world, yet aught men to spit in his face and to abhor him if he dare set up his bristles after that manner against God. Now then we see that job hath given us a good and profitable lesson: namely that whereas he meant to say, that God hath both the deceivers and the deceived in his hand: he did put this preface afore it, that all power and skill is in him. Now let us come to make comparison between our wits, and Gods mighty power. Are we able to enclose it in our brain? If a man should go about to enclose it in heaven and earth, it were to narrow a room for it. And yet will a man advance himself thither: and I pray you, is it not a monstruousness when a man knoweth no more whether there be a creator or not, ne passeth what appertaineth unto him? Then let us remember well what is said here, namely that although we think it very hard, that God should have in his hand both them that deceive, and them that are deceived: yet is it so nevertheless. Why? For God were not almighty if things might be done in this world against his will, and without his meddling in them. For how were he almighty. Yes truly, but (will some man say) what reason is there in it? Thou must seek the reason otherwhere: and because thou canst not attain unto it: thou must with all lowliness honour that which surmounteth thy capacity: thou canst not sty above the clouds. God must be acknowledged to be wise and almighty: and if thou perceive not the reason: well, tarry thou his leisure with silence and quietness, until he discover that thing unto thee which as yet is unknown. For what is meant by this saying, that we shall behold that thing face to face, which we cannot see now, but as it were through a glass or dimly? would we make the scripture false▪ These vainglorious beasts that deface and darken the providence of God under colour that they conceive not the reason of it, and that they cannot brook that which is contained in the holy Scripture, would have God to reserve nothing to the last day. And why do they not find fault with him then, for not making them greater clerks, seeing that men perceive them to be so ignorant and dull-headed? Although they make a great show, (for they have neither judgement nor discretion in deed) & although men have them in estimation whether it be in way of scorn or otherwise: yet is it to be seen that they be as dull beasts as can be. Why blame they not God for not giving them a finer wit? and for not giving them the mean to profit better in his school? For they seem to themselves to be the worthiest men in the world▪ and yet hath God given them over. Why do they not blame him for not handling them after their own lust? For in their own opinion they be so wise men, as the world aught to make them too ride triumphing in chariots: and yet in the mean while they are seen what they be. So then they will have store of replies to found fault with God, when they take in hand to bring him to an account. But on our part let us keep that which is said here: namely that we must be so simple as to honour God's providence and wisdom, notwithstanding that the same be hidden from us. Furthermore let us come to that which job sayeth here concerning him that is deceived, and him that deceiveth. Whereas he saith that both twain of them, as well the deceiver as the deceived are in God's hand, he meaneth it not in respect that they be his creatures, and have their life of him. For that were a very cold saying, and should import nothing. We know he treateth here of God's judgements which are incomprehensible, and whereunto our wits are not able to reach. Now then were it so strange a verdict to say, that God hath made all men, & that he beholdeth as well the wicked and deceitful, as also him that is deceived? This were no whit at all without the common order of nature. But we see that job meant to wade further: that is to wit, that when any man erreth & is deceived, the same cometh not to pass without Gods will & ordinance: and also that when a deceiver bringeth his crafts & subtleties about, god governeth them from above. As for those that would accuse God of unrighteousness, under colour that he suffereth the things that are done by men, but he doth them not himself. I beseech you do they resolve this question? For after that job hath said, that there is power and uprightness in God, he addeth that both the deceived and the deceivers are in his hand▪ Lo how job avoweth God's mighty power, and that he hath the government of the world, in saying that both the deceivers and the deceived are in his hand. If there were but a single sufferance, job had spoken very ill. Then must it be concluded, that God guideth all things in such wise as nothing is done otherwise than he hath ordained. But by the way we must bear in mind that which I have touched already, namely that God will sometimes have men deceived, & the reason why he will have it so, is apparent: but sometimes also we know not at all whereof it cometh, nor whereto it tendeth. And in this case it behoveth us to hold our wits in, and to bridle them, acknowledging ourselves too ignorant and feeblewitted to attain so high. That it is Gods will that deceits should reign, and that men should be beguiled: the holy scripture showeth. It is not told us there that God doth but only give leave, as if he should say, I pass not, I will not meddle with it: but that he commandeth it: insomuch as he saith, who is he that shall go out to deceive: Behold how God seeketh for deceivers, and will have deceits to have their full scope: for so speaks the holy Scripture. What gloze can be alleged to darken so evident a text? And the devil offereth himself, saying: I will go & be a lying spirit in the mouth of all the prophets to beguile Achab. thereupon God sendeth Satan forth▪ and willeth him to deceive & to blind both the king & all the people. Now than we see well that God shrinketh not into a corner to say, I will suffer it to be done: but ordaineth & disposeth it. For otherwise (as I said) he were not almighty. When the scripture giveth that title unto God: it meaneth not that he can do it if he list, & that he is at rest in heaven, & doth nothing: but it meaneth gods mighty power matched with effect: that is to wit, that he is present in all things, & that there is not any thing done otherwise than he disposeth it. Ye see then after what manner God is almighty. And as for them that babble so, to disfeate or to restreme God's providence, they deny the first article of our faith, like witless folk as they be, possessed with divelishrage. Therefore unless we will make the scripture false, it is a settled point, and we must hold us to it, that God will have men to be deceived▪ And it is not said so in this text only, but also throughout the whole holy Scripture. Above others there is a notable place in S. Paul which aught to be so much the more familiar to us, because we have the experience & proof of it. For S. Paul treating of the state of the christian church to come, sayeth there shall be a falling away, so as men shall become renegats after the gospel hath been preached unto them: & they shall renounce God, & there shall be a horrible scattering through the whole church: which thing we see. Yet notwithstanding the Papists forbear not to say, hath God suffered the Church to err so long a time? Behold, S. Paul tells us it should be so. Now if the same come of God, is it but a single sufferance? Not not, But S. Paul sayeth expressly that God will sand effectual error. He sayeth not only that God will let Satan loose to deceive men: but he saith that the deceits and leazing must take effect, & that men shall not be able to keep themselves from being beguiled. Then see we gods horrible vengeance before our eyes, in that men have been blinded, so as they have not perceived the lies and deceits of Satan, but have been carried away by them like brute beasts. Whose doing was that? Gods. S. Paul avoucheth it expressly. How beit it is true that in that behalf there is a manifest reason. For S. Paul saith, that the said scattering shall happen for men's unthankfulness: because they have refused to honour God, therefore they must be feign to bear the yoke of men, and be subject to their tyranny. They had no mind to obey the truth, & therefore god fed them with lies, according also as it is showed in the first chapter to the Romans. For somuch then as the world coveteth to be deceived, yea & shutteth his eyes when God goeth about to enlighten it by his word: needs must Satan beguile & mislead it. But sometimes the same shall come to pass & we not know why: if a man demand the reason of it, when he hath made long discourse, he shall be at his wit's end. Then let us mark well, that although we perceive not the reason why God doth a thing, yet must we stoop down our neck (as they say) and reverence his mighty powe, rassuring ourselves that the same is ruled with all uprightness & indifferency, notwithstanding that we be not privy to it: yea even at such times as God blindeth men, and raiseth up deceivers to beguile them, so as false doctrines, abuses & heresies have their full scope, & God giveth Satanful power to punish our sins. Furthermore a man might move yet many other questions. How? Is it possible that God should serve his own turn by Satan? There is nothing but malice & naughtiness in him: And besides that look upon a wicked man that hath none other intent but to overthrow all goodness and to destroy it: and yet he doth it and bringeth it to pass: Seemeth it not that he is acquit, because his service hath been to the accomplishing of Gods will? Men will move such questions as these, which serve to gravel our wits: and for that cause, job (as I said) hath used this preface, Power and dominion are in God: that is to say, that forsomuch as he hath all things in his hand: it is reason that he should dispose of his creatures at his own pleasure: & that forsomuchas he is judge of the whole world, therefore he cannot do amiss, nother it is impossible for him to serve one way or other from right dealing. For his will (although it be unknown to us) is the fountain of all righteousness. When a man hath done any thing, his doing is examined. Why so? For we have a rule above us, and verily our wits are changeable from good to evil: yea and (which worse is) they be naturally altogether evil, crooked, & untoward, & there is no rightness at all in them. For we be subject to be carried here & there by our own fancy. By reason whereof our doings had need to be examined, and that there should be a higher rule over them. For if men should have the rule of themselves, it is certain that there would be nothing but confusion in their state. And here ye see why the heathen men themselves said, that the law aught to be as a God over us, and that God aught to be our law. But the case standeth not so with God. Therefore when we come to his will: it is the rule of all right. The righteousness whereby we must be ruled and whereto we must be subject, is above us, but is Gods will above that according as I have showed already that God's righteousness is after two sorts: the one as he hath showed us in his law, by the which he will have the world to be ruled: and the other incomprehensible, insomuch as now & then we must be feign to wink when God worketh, and be content to know nother how nor why he doth it. And so when the reason of any of God's doings is not revealed unto us, let us understand that the same is a point of the righteousness that is in his secret will, which surmounteth the ●ule that is manifest & known to us. Verily this doctrine will be very hard to many men, but let us content ourselves with that which is avouched to us. seeing that the Scripture speaketh so, all of us must answer Amen, and acknowledge the thing that is told us here: that is to wit, when we see folk err, and deceivers to have their full scope: the same happeneth not without God's providence. But besides this that hath been said, let us also bethink us of the warning that Paul and also the prophet Esay give: which is, that if men look well upon themselves, they shall not be so hardy as to lift up themselves against God, and to check against his truth. For what are we? We be earth and dung. And what an authority hath God? So than if men looked well upon their own state, surely they would not presume to lift up themselves in such wise against God: and also, these dogs which forbear not too bark though they cannot bite, would not be so bold But let us leave them at that point still. If they content not themselves with that which the holy scripture speaketh, let them go seek their answers otherwheres. For there are that take great pains to answer their questions: But that is to no purpose. And why? For we tempt God manifestly if we desire to pass our bounds. Behold, God telleth us that he doth many things, whereof the reason is concealed from us as now. If we be desirous to know the same, is it not a forcible breaking of the wall that God hath set against us? He hath barred us from it as if he should say, ye shall not pass beyond this: now if we pass it, is it not a plain despising of God? So then let us not over labour ourselves to content the fond curiosity of those that advance themselves after that manner against God: but rather let us learn to con●ute them after the fashion & manner of S. Paul's speech, saying: who art thou o man? That one word (Man, Man) is enough too stop the mouths of all such as lift up themselves in that wise against God. For under the word Man is comprehended so much wretchedness as we aught not only to cast down our heads, but also (if the earth could open) we should be swallowed into the bottomless pit, when we have this devilish pride in us of lifting up ourselves against God. Moreover let us mark that this doctrine bringeth us great comfort, if so be that we can apply the same too our use. When it is said that both the deceivers & the deceived belong unto God: thereby we understand that God bridleth Satan & all deceivers, so as we cannot, (without his will,) be troubled with false doctrine, nor with heresies, nor with any other darnel that serveth too turn us aside from the pureness of the Gospel. And why? For God holdeth the deceivers in his hand: yea even from Satan who is their head, unto all them that serve his turn. Seeing that God holdeth them so in his hand, it is certain that they can attempt nothing farther than he giveth them the bridle. And although they attempt, yet have they no advantage over us, because that those which are deceived are likewise in the hand of God too. Now seeing we be in his hand, let us refer ourselves unto him, & he will not suffer us to be of the number of those whom Satan overthroweth: but we shall always get the upper hand of the lies which he shall trump in our ways. Lo how we aught to practise this doctrine: not in murmuring against God, nor in desiring to make a fond she we and foolish bravery to say, Tush I will dispute against all this, and if a man cannot yield me a reason of it, I will never bow. Let us beware of making such brags: and (as I have said) let us rather humble ourselves to honour that thing with all reverence, which we know not. And although we see things so confused in the world, as there remaineth nothing for us but to fall into destruction: let us not be afraid, but forasmuch as God governeth all things, and hath sovereign dominion over all creatures: let us warrant ourselves in that. For God can well enough disappoint the policy of our deadly enemy Satan, and all the crafts and deceits of men, so as we shall have the upper hand. On the otherside, although God list too afflict us, and suffer heresies to run abroad, so as many troubles ensue, and we see all things confounded in this world: yet can he full well preserve us that we shall not miscarry. For it is he that must give Satan's error effect: if he do it not, we be sensed well enough: & (as our Lord jesus Christ faith) it is impossible that ever the chosen should be turned out of the way of salvation. seeing then that the case standeth so, let us put ourselves into gods protection, & forsomuch as it pleaseth him to commit the charge of our welfare to our Lord jesus Christ: let us content ourselves therewith, let us be at rest, & let us not be tossed with unquietness to say, how shall we scape? we be in danger of undoing. True it is, that we aught to stand upon our guard, & be careful to call upon God: but when we have called upon him, walking in pureness of life, let us not doubt but he maintemeth us in such wise as all the troubles in the world can do us no harm, that we should not always abide steadfast in his truth, & the same truth be an invincible fortress to us, according also as S. Paul speaketh.  
But let us cast ourselves down before the face of our good God with acknowledgement of our faults, praying him to make us perceive what manner of ones we be, and what our rudeness & brutishness is: to the end we may learn to humble ourselves under him, and to glorify him in all caces, and to walk after such sort in his fear, as we may think all to be good and rightful whatsoever he disposeth of us and of all other creatures. And so let us all say, Almighty God our heavenly father. etc.   

The xlviij Sermon, which is the fourth upon the twelve Chapter.  
17 He putteth Counsellors to the spoil, and maketh judges dull witted.  
18 He loozeneth the band of kings, and girdeth their reins with girdles.  
19 He putteth princes to the spoil, and distresseth the mighty.  
20 He taketh away speech from the faithful, he taketh away courage from Princes.  
21 He poureth out contempt upon the noble, hetaketh away strength from the mighty.  
22 He bringeth hidden things to light, and the shadow of death unto open light.  
23 He increaseth people and destroyeth them: he enlargeth nations and streitneth them.  
24 He taketh away the hearts of the governors of the earth, and maketh them wander as in a wilderness.  
25 He maketh them to grope as in the dark without light, and he maketh them to reel like drunken men.  
LIke as yesterday we saw that god hath in his hand both the deceivers & the deceived: so now job proceedeth too declare, that the changes & turnings that are seen in the world, come not to pass by haphazard, but by God's disposition, & that it standeth us in hand to know, that when the world is so turmoiled, there is a secret bridle from above, so as things are never so confounded, but that God disposeth them as he thinketh good. And he taketh the notablest things, that we might thereby perceive God's providence the better. It should seem that Princes are privileged above the rest of the world, and that they are (as ye would say) sholed out from the common rank of men. But job showeth that God doth there chiefly utter his power, and will have it too be chiefly known there. If some poor man be afflicted, or if there light any adversity upon him, there will be regard had of it: for we be commonly enured with such matters. But when a Prince that seemed to be hoist up aloft, is cast down, there we be more touched, and we must needs espy God's providence if we be not to blockish. Also when they that have the government of the people, become so dull witted as there is neither understanding nor reason in them: that also is well worthy to be marked and we look neerlier to it than if they were private persons. And specially when men have had good wit, when they have had some learning and experience, and when they have been wholly fashioned to deal with public government, and afterward are suddenly become dullards, and are no more the men they were afore: such manner of change is so notable, as it constraineth us too look up unto God. And that is the cause why job speaketh not here of the common people, but of the governors. He speaketh not of the simple ydiots, but of those in whom men have known great wisdom, insomuch as they seemed too have been able enough to have governed a whole world, and yet notwithstanding are destitute of wit and reason. Lo in effect what is showed us here. Howbeit forasmuch as the talk concerneth notable things, & such as import much matter. job thinketh it not enough for him to utter his mind in a word or twain, but he repeateth it, saying, that God putteth the princes, the strong men, and the men of might to the spoil, & that he untieth their band, so as there is no more subjection to them, their alliances are nothing worth, when they have their sword by their side it shall fall to the ground: & (to be short) the means which the Princes of the earth have, shall not serve them to any purpose when God listeth to pull them down. job therefore standeth upon that point, because [that on the one side] there is such a laziness in us, and that on the otherside he seeth, we be so blind in the thing which we aught to consider most of all. For although we do partly know it to be gods doings when such changes happen: yet cannot the same sink in our minds after such manner as job speaks of: and although we have well bethought us of it, yet can we not make our profit of it. Nevertheless it behoveth us to know that if God do so govern the chief states of the world, his arm is also stretched out to the lesser things, so as nothing escapeth him: Lo what we have to mark in effect. But (as I have said) when the chief states be changed, every man will be moved, but anon after we will think no more of it. And indeed we see the stories are full of that which is contained here: & yet the world fareth not so much the better thereby, as to be so persuaded as it aught to be, of god's providence, and that he hath sovereign dominion over all things. This thing was never yet thoroughly well known. And what hath been the let of it but our own blockishness? For let us mark well that God delighteth not to change, as men imagine the wheel of fortune, nor as heathenish folk say, that God playeth with men, as a man tosseth the balls at a tenisplay. It is not so: but these changes happen because me cannot suffer God to continue his grace towards them. When all things are settled in good plight: behold, men are weary of their ease: they frisk, and kick like horses that are too well fed. They that are in authority forget themselves and despise God, & they imagine that there is no more any bridle upon them. Lo our Lord sendeth changes into the world because we cannot abide that he should hold one even & continual rate over us. Again it is for our behoof that he make us to know what a one he is, & that we should perceive him to be the sovereign of all his creatures. For although Princes and such as are in honour, abused not their state in advancing themselves to all ungraciousness: yet will they be puffed up with pride, and think themselves worthy to come to that high degree, and have purchased the same by their own policy, so as God is nobody at all with them. And on the otherside we would be of opinion, that nothing else reigneth but fortune. God therefore must be feign too discover the things that were as good as buried, to the end we may know how he hath the ordering of all things And that is the cause why so great alterations happen in the world. When a man readeth the Chronicles, he would wonder how it should be possible, that whereas had been so great a monarchy, things have been overthrown in so small time, and after so strange a fashion, as men would never have thought. Let us look upon the first monarchies, which were of the Assyrians & Chaldies': let us take that which was so great as the state might well have seemed too be everlasting, and should never have been overthrown: & we shall found the same thing that I spoke of. Look upon the Persians and Medes who reigned over all Asia, insomuch that if a man had won a hundred leagues of that Country, it was nothing. Armies of fivehundred thousand men were in a readiness. And these things are sufficiently warranted, so as they be no fables nor things invented: but (as I said) the certainty of them is evident enough. But yet for all that, one Prince with thirty thousand men discomfited one host of three hundred thousand, and another of sevenhundred thousand. And how was that? A man would wonder at the reading of such things. Yea, but God had blinded those which had erst thought themselves to be so come to the top of all strength, as (to their own seeming) no man durst open his lips at them, and that they had been able too have overwhelmed all their enemies with a blast of their mouth. God meant too mock such a pride. And by that means this great monarchy was overthrown, as if God should break a man's girdle asunder, and his sword should fall away from him Even so (say I) did it befall to the Persians and Medes, Well then, hath great Alexander gotten such victories on all sides? Is he like a thunderclap which overcometh a man when he doth but hear the noise of it? It is seen that God took him out of the world in the flower of his age. And what remained of him? He had heirs males, he had a wife, a mother, and brethren: to be short he had so great a kindred, as it might seem that his race should never have failed: and he had gotten such an Empire, as at leastwise his children were worthy to have succeeded him. For he was no more taken for a mortal man, he was honoured as a God, and his men of war yielded him such a reverence, as would not have sticked too have died for him, and for all inhis lineage. But yet for all that there was not one tail of his whole offspring left, all were fain to go to the slaughter, and the blood of them to be shed, like as he had filled the earth with blood by his cruelty. God rooted out all his house. When we see this, see we not wonderful judgements: And as for them that never read the holy Scriptures, may they not espy so divine a power, as they must (spite of their teeth) confess that there is a God reigning in heaven, who executeth such justice as never was looked for? I have alleged but one example: But (as I said) all stories are full of these things: and yet for all that: how little do men far the better by them? If a man come to the Empire of Rome: it is a state settled in such wise, as there was no likelihood that ever it should be removed. For they that bore authority in the common wealth of Rome, had never suffered any other body too impeach their state, and yet nevertheless the same was feign to come to pass. And how came it to pass that the Empire fell unto him that obtained it? verily even by source of war when liberty was oppressed. But he that had it, had neither heir nor successor after him, that could be said to be Prince or Emperor, insomuch as it was to be hoped that things should have been set again in their former state. Notwithstanding, things were so turmoiled, as a child become Emperor. For when Augustus Caesar began to reign, he had neither wisdom nor wit, nor any thing else, so that the Empire was as it were cast into his lap as he was asleep. And in deed when he should have fought in the field he was in his bed, and he had much a do to rise. Therefore it seemed to him that the Emperourship fell to him as it were in his dream. Yet was not this done by haphazard, but it was Gods will to abate the pride that was in the City of Rome, so as afterward a neatcherd become Emperor, the son of a brothel, who could brag of nothing but that he was his own brother's son, and that his mother was an unkindly incest. And of whom came they? or of what ancestors? No man can tell from whence they came, whether they were bred ou● of the earth, or out of the water. You see then so shameful things, as would make a man's hear to stand up upon his head to hear the stories of them read. But God ordained it in such wise, too the end it might the better be known that such changes happen not but for men's instruction, as it is said more fully in the hundredth and seventh Psalm Then let us mark well how it is not without cause that job standeth so much upon this point, when he sayeth, That God blindeth Princes so as there is neither wisdom, nor discretion nor aught else in them, but it seemeth that they be bereft of their wits, yea, & that that thing shall light upon them in the minute of an hour, and afterward he will cut asunder their girdle, and their sword shall fall from them, in such wise as there shall be no more force in it. Besides this, if men have had them in estimation. God maketh them despised, insomuch as it is said, that be poureth out reproach upon them. Hear are three things▪ whereof two are visible in maintaining of princes, & the third is secret. The two visible things are Force and wisdom, ye see a king reigneth: & whence hath he that authority? If he be wise, or if he have skilful counsellors so as things be well guided, and that they advise him in his affairs and lay for them aforehand: behold that is one mean. The other is, when a king hath men and great furniture of war, is well allied, and hath strong holds in his country. Thus ye see the two things that we perceive to be the standards of the kingdoms, Principalities, and states of this world, that is to wit, Force and wisdom. But God overthroweth their force, & so becometh it nothing worth. And he will take away the wisdom of those that be of great forecast, & ye shall see them all so daunted, as they have less wit than little children. There is a third thing which is secret to the world: which is, that God imprinteth a certain majesty in Princes, so as they be honoured, and it is not known why: according as it is said in Daniel, that when God minded to establish the great Empire of Chaldie: he put a fear and terror of it into all creatures. Look upon Balsasar, and look upon Nabuchadnesar who were kings. God magnified them in such wise, as the birds of the air stood in fear and awe of them. And whereof came such a conceit? even of that, that God had printed his image in them. Considering the pride that is in all men, let not us think that kingdoms could stand steadfast, except God maintained them by the means aforesaid. Every man would be a Lord, and no man would bear the yoke. There is such stateliness in the nature of all men, as every man esteems himself worthy to be a king. How cometh it to pass them, that men suffer a small number or some one alone to reign over them, but because it is God's will that that order should be among men? And now it is said, that God will pour out contempt and reproach upon those that have been noble, and whom men have reverenced, so as God will make them a laughing stock, insomuch that men shall flout them, and make none accounted of them. Why so? Because it belongeth to him to set up, and to pull down. Therefore let us mark well the three things that are spoken of here. Do the Princes of this world trust in their munitions, and fortresses, in their people and revenues, and in all that can be had to maintain them? O, it is said that God will cut their bands asunder, abate their forces, and unbuckle their girdle. So than it is in vain for princes to think that they shall continued ever because they be well stored, fenced and furnished with all things at their hearts desire. For as soon as God shall but blow upon them, nothing shall avail them. If Princes trust in their wisdom, it shall happen to them likewise. And we see also how the Prophets mock at the vain overweening that was in the unbelievers and enemies of God. Where are the sage counsellors of Pharaoh? Hath not Egypt had the renown until now, in such sort that if there were any great policy in the world it was there? And behold they be dulled & bereft of discretion, and how are they vanished away in that wise? who would have thought it? It is God that hath done it, sayeth the prophet Esay. So then, let those that be the great ones of the world learn to humble themselves, & let them not be carried away with this fond over weening, as though they were able to maintain themselves by their own wisdom and strength: for we see that all that gear is but smoke before God. But if the great men of the world cannot yield themselves thereunto: nor hearken to this doctrine, at leastwise let their example serve for our instruction: let us think upon it, and be it known unto us that God hath showed us no small favour in that he setteth Kings and Princes upon the scaffold to teach us, to the end that every of us should humble himself and walk advisedly, knowing that God governeth all things, and that he disposeth of his creatures at his own pleasure. Then shall Princes be blinded: but in their persons God giveth us a profitable instruction if the fault be not in ourselves. The little ones therefore must understand that it is a singular favour that God showeth them when he teacheth them so in his school, and in the mean while leaveth those a far off that are highliest advanced in the world. Herewithal also let us mark well, that if God do so change the states of Princes, and abate the force of those that seem to be so puissant and strong as all things quake under them: what shall become of such as are nothing in comparison of them? Let us go boast of our own greatness and strength. Look upon these great Kings and monarch that have Lorded over all men, how God hath confounded them, in the twinkling of an eye: and I pray you what shall become of these glorious fellows that have nothing in comparison, when under colour of I wot not what, they think themselves to be marvelous men, & bear themselves in hand that they aught to fly above the clouds, because they have but one piece of a finger upon other men, and yet are but as Idols themselves? God needeth not in that case to utter any great judgement & worthy of remembrance: for their foolishness is a laughingstocke even to little children. And think we then that God leaveth such overweening & pride unpunished, seeing it stinketh so in the sight of the world that it cannot be abidden, & moreover hath no ground nor colour? And as for us that are private persons, let us be well aware that we set not up our bristles. For it is Gods peculiar office to daunt the proud and to resist them. And the more they labour and strive to advance themselves, so much the rougher must God's hand be to confounded them. Therefore let us be afraid to lift up ourselves against God: for his hand is overheavie if we come against it. Furthermore, (as I have touched already) we must understand, that men must not glory in their own skill and wisdom. For we see what is said here of judges, Counsellors, & Kings. God to maintain common weals, (which is a holy thing in this world) bestoweth of his spirit upon those that are not worthy of it. Kings, or their Counsellors, or such as have charge too govern the people, may have some wisdom, howbeit not of themselves: but for so much as God setteth them in that state, it is requisite for them to have some peculiar thing which is not of their own nature. And God doth this although men be not worthy of it: the reason whereof is that he intendeth to maintain the order which he hath set. Nevertheless he faileth not afterward to bereave Kings and Princes and their Counsellors of wit & reason. If he deal thus towards those on whom he bestoweth his spirit extraordinarily: what shall betide too private persons? So then let us learn to walk modestly, and not to think ourselves so well appointed as to do any thing of our own wit and reason. For God is able to bereave us of all. True it is that now and then God will leave men wit and reason, and yet in the mean while it shall take none effect, as we see in the example of Achitophel. God suffereth him to be always a man of great advice as he was in deed, and there was great policy in the counsel that he gave to Absalon. Well then, ye see that Achitophel had a very politic wit of his own, and God abated it not a whit, and yet he brought not his enterprise to pass. And why? For God blinded as well Absalon as also all his counsel, so as Achitophel was not believed. We see then that God abridgeth the effect and force of them that are crafty and wily to the sight of the world: And sometimes also he maketh them dull and doltish as job speaketh here. Even so likewise befalleth too private persons if a man look upon them. How? Ye shall see a man that can so good skill to lay aforehand for his own matters, as there is no fault to be found with him: and yet for all that, he prospereth not. And why? God hath cut off the effect of such a man's wisdom, and made it to no purpose. Therefore when this befalleth, we perceive the providence of God. Howbeit it may also come to pass, that a man which is very politic and of great forecast, shall do so fond an act as shall irk men to see it. Is it possible (shall men say) that so forecasting a man which hath given counsel too all other men, should fall into such and so gross a folly? And what is the cause of this? God hath wrought it. So then, what is to be done? If God give us wit and wisdom▪ first let us use it as we aught too do: that is to say, let us not apply our wit unto evil, to beguile men, to deal deceitfully with them, nor to do them harm or hindrance: but let it serve to maintain goodness, and too repress evil: and therewithal let us still pray God to establish the wit which he hath given us, assuring ourselves that it is no continual heritage, but God had need too continued his grace as he hath begoone it. For we may be utterly bereft of it too day ere to morrow: [and therefore we must think thus with ourselves:] my God, thou haste assisted me, and I am so much the more indebted to thee: but yet take not thy spirit from me. If a man's own wit have served his turn well, a day, a year, or the whole time of his life: let him yield the honour unto God, saying: Lord, I am beholding too thee for this, and I have not stood by myself: therefore thou must be fain to uphold me still, for I can do nothing at all of myself. Ye see then what we have too do whereas it is said that it is God that taketh away the wit of those which were well advised before: Making them too grope as in the dark, in such wise as they be both blind and drunken, and the power that they had tofore is vanished away, and they are become nothing, so that if God listed, they must needs come to utter decay. When we hear this, let us take example by it, as I have said. But we must not leave the other first article, namely That God poureth out reproach also upon such as were noble before, and which were had in reverence and honour, upon them will God spread out contempt, and then shall they be so full of shame, as men shall scoff at them, and they shall have no reputation any more. Hereby we be taught, that although we have all that is possible to be wished, nothing shall serve us when this contempt cometh: but we shall be as if we had nother shape nor favour, nor aught else, when men see us in such contempt. And if it be demanded whereof that cometh, no man can tell why. I say ye shall see men advanced too great estate and dignity, yea even of the mightiest Kings of the world, and yet they shall run in contempt, not for want of good judgement and advisedness, or for want of any means of force and policy: but men know not why. Therefore when they be so embased and run in contempt, may not men perceive that the hand of God is upon them▪ Let men search and they shall found that Princes have sometimes been so shameful and loose livers, as they were not worthy to have been in the bottom of an alehouse or of a borthelhouse: and yet for all that, they were maintained in authority: and that othersome having erst been men of age and of great wisdom and authority, were by God made despised, so as there was no shift for them of themselves but too fall down. Herein then let us behold God's judgements, and learn that if such things happen unto those that are advanced above the common array of men: God may well abase us when he will & fill us full of shame, although we had been in great dignity and reputation. Furthermore job having spoken so of Princes, and of the changes that happen to their states, addeth, that we must also behold God's judgements in the body of the people. He hath spoken of the heads, and now he cometh to the bodies, Behold a people (sayeth he) that is grown great and mighty, and see how God bringeth them to nothing. Again another people enlargeth and spreadeth out their bounds very far, and then God hemmeth it in. certess men do commonly father this thing upon fortune: but that is because men blind themselves through their own unthankfulness. For if we would open our eyes, it is certain that God's judgements are so manifest in this case, as men could not gainsay them. And that also is the cause why it is said in the end of the 107. Psalm, (where Gods providence is treated off) that the mouth of unrighteousness shall be stopped. The wicked may well deface God's majesty too the uttermost of their power, but yet must they needs be convinced: and when they have well considered the doings of things here through the whole world, they must needs have their mouths stopped. And like as I said that when God smiteth upon the thigh and proud heads, the small ones must needs take occasion to tremble & to humble themselves: So when God visiteth the whole body together, (that is to say, the people) what shall become of every several member and every several person? God spareth not a whole country: and what shall become of me. Thus ye see how we aught to apply the great things unto the small, to the end that every man severally may learn to walk humbly under the mighty hand of God, and too frame himself thereafter. For if we acknowledge God to be our whole sovereign: he will handle us after another fashion than is spoken of here: that is to wit, so as we shall perceive that his protection is wonderful towards us. For if men offer themselves to God, and suffer him to govern them: he will stretch out his hand to maintain them in their state: he will always uphold them by his power: and he will be a shield and defence to them against all evil adventures. But if men will needs fly too high: God must needs stop them. So then must not every of us needs crouch when we see that God smiteth whole nations after that sort? But first of all it standeth us in hand to be thoroughly persuaded of that which is contained here. For how shall we else take instruction by that which I have laid forth? let us assure ourselves that when the Lord shall have multiplied a people, he can well diminish them again to less than nothing. And when there happen any great alterations in a Realm, let us assure ourselves that the same cometh not to pass by hap hazard, but that God is the worker of it. Therefore we must be thoroughly resolved of those two things. True it is that we may well talk of them: but that shall never be in good earnest, till we have well studied this lesson, and that every of us be well practised in them, in such wise as the same may never be blotted out of our remembrance. Let us assure ourselves, that how soever the world goeth, God ruleth all things in such wise as we aught not to be so witless as too father any thing upon fortune. That (say I) is the point whereat we aught to begin: namely at the having of the full assuredness of God's providence, and then apply the same to our own use. But I said that we must make our own profit by it, because we see that when some fantastical heads talk of God's providence, it is to none other end but to entangle themselves in such speculations as are so gross that it is pity to see them, & they bring no edification at all. They can well enough say, God changeth & God removeth: but what for that? It is not to be edified in his fear. But the very truth is, that when the holy Scripture speaketh too us of God's providence, the intent of it is that thereby we should know his mighty power. And in what wise know we it, and to what end? To honour him that holdeth us in his hand, & hath full sovereignty over life and death: that is to say, to be subject unto him, seeing he hath all authority over us. On the other side the Scripture showeth us that God is wise in governing the world, according as I have said already. Then it is not for us to say, God doth what he listeth, and we wot not whither it be good or bad: But contrariwise we must confess that all that ever he doth is well done, and although we know not the reason of it, yet must we honour his secret wisdom. And in conclusion we must tarry his leisure till he show us wherefore he changeth and shifteth the states of the world in that sort, and therewithal we must have our eyes open when things are manifest. Behold, God blesseth a people. And wherefore? Even for his own mere goodness sake: we must not seek for any deserts in men when God showeth them any favour. So then, when we see God spread out his goodness upon a people: he is to be magnified for the same. But if a people be outrageously given to evil, and God visit them: must we not also think what is the cause in that behalf? like as in these days we see so great confusions in the world as would grieve a man's heart: but we see also how wickedness is become like a flowing flood. Ye see a Country far out of square in great and outrageous vices, and Gods scourges follow by and by, that is too say, within a while after: must we not needs in that case acknowledge God too be a righteous judge? And we may justly condemn them that perish. But have we once condemned them? Then must we streytwayes come too ourselves. For the principal point is, for us too profit ourselves by other men's cost, when God doth us the pleasure to warn us aforehand, to the end that every of us should come home again. Ye see then after what sort we may far the better by God's providence according as it is showed us in this strain. But it is said immediately, That God bringeth the darkness into light, yea even the darkness: hat is as dark as death: that is to say, which is as the darkness of Hell: the same will he bring to light when he listeth. Here job expresserh what his meaning is: namely to rehearse unto us those works of God which are most famous. For if he should speak of common and ordinary works: we would be as it were a sleep, and it would not touch us a whit, as I have declared already. Therefore we must be warned in such sort, as our wits may be astonished at it, yea and as we may be quickened up, how lazy or dullminded so ever we be. Thus ye see what job meant by saying that God will bring the darkness of death unto light. He might well have said, God maketh his sun to shine every day: we see how the night hath his course, & the day succeedeth. Lo here is a great and wonderful change. job might have spoken so. But forasmuch as that is an ordinary thing among us: we pass not of it. Therefore he intended to touch the extraordinary things, as if he had said: God maketh such alterations, as if Hell were advanced up aloft, or as if death were set up on high for men to behold. Now when darkness changeth so into light, it is a strange fashion, and such a one as never was looked for. But thereby God wakeneth us up and giveth us 'cause too think better upon his power than we have erst done. So then let us remember this lesson well. But we be never the better for all the instructions that god giveth us from day to day: yea and although he work such miracles as aught to move us thoroughly when we do but think upon them: yet are we no whit touched with them. Wherefore he must be fain too work after another fashion, & too cry out aloud, We be like as when a man is laid in his bed and fallen fast asleep: a thousand things may be spoken to him which he heareth not: folk may talk and discourse of many matters, and he that is asleep shall know never a whit of it. But if one make a great noise, than ye shall see him wake, and a man cannot speak so softly but he will hear what is said. So standeth the case with us. For God showeth us many things that aught too serve for our instruction: but we have our eyesshet: he speaketh to us, but we hear nothing. And why? Because we be asleep. And therefore he must be feign to make a great noise to waken us, to the end we may think so much the better upon his providence, and acknowledge that it is God that wakeneth us, therefore it is not now for us to be sluggish, so as we should not have regard of him to profit ourselves by the judgements that he showeth us. Wherefore let us advisedly shroud us under his protection, doubting not but that inasmuch as he hath all creatures in his hand, (yea even unto the little sparrows, which are of small value and estimation) he will never forget us: not only for somuch as we be his creatures sashioned after his own image: but also because we be his children, according as he hath adopted us by our Lord jesus Christ.  
But let us fall down before the presence of our good God, with acknowledgem●t of our faults, praying him to make us feel them better, that we may abhor them, & condemn this slothfulness which is in us & in all our senses: & to enlighten us by his holy spirit, because we be blind, even in the lighsommest and manifestest things. Therefore [let us pray him] to open our eyes in such sort as we may behold the great secrets of his heavenvly kingdom: yea and that we may behold his majesty so far forth as is expedient for out welfare (according also as he showeth himself to us by the means of our Lord jesus Christ) until we may come to the full & perfect sight of it, which shallbe at the last day, when we shall see him face to face in such wise as it shall be fully fashioned like unto his glory. That it may please him to grant this grace not only to us, but also to all people and nations, etc.    


The xlix Sermon which is the first upon the thirteenth Chapter.  
1 BEhold, mine eye hath seen all these things, mine ear hath heard and understood them.  
2 I know as much as you: I am not inferior to you.  
3 But I will speak unto God, and reason with him.  
4 Ye be forgers of lies, and Physicians of no value.  
5 O that you would hold your tongues, and that should be counted to you for wisdom.  
6 Hear my discourse, and understand what I debate.  
7 Need you to allege iniquity in God's defence, and to speak untruth for his sake?  
8 Will ye pleasure him? will ye plead his case?  
9 Is it good that he should allow you? and that you should usurp upon him as upon a man?  
10 He will reprove you if you favour him in secret.  
IT is a very evil thing when every of us will set out himself and will not be inferior to his companion. For when we have this sonde desire to seem and to be counted wise, it is possible that the same shall engender much strife among us, as S. Paul also speaketh of it. This vayngloriousnesle is the Sea and wellspring of all debate. For men shall never agreed quietly among themselves, except every man yield meekly to that which is good and reasonable, and be void of desire to advance himself above others. But if every of us be so fond as to step before other to be the more esteemed: the fire must needs be kindled out of hand. Furthermore we see how the Scripture telleth us that we must esteem the gifts of God in those that have received them. Wherefore let every man think upon his own infirmities and sins and that will make us to stoop, and to esteem those whom we have presumptuously shaken off: & let us be afraid to do God any wrong by despising such as are not utterly destitute of his gracious gifts. But it seemeth here that job ment to prefer himself before them that had spoken. I understand as much as you (sayeth he) I am not inferior, mine ear hath heard these things, mine eyes hath seen them. It seemeth here that job would have more reputation of wisdom & skilfulness than those three to whom he spoke. But he was not led with desire of praise, his doing so is because these men would bear him down with their presumptuousness, yea and pervert God's truth after their own fancy. job therefore was constrained to say that he understood those things better than they and he doth it to the end that if these men be able to profit themselves by it, they should do it by humbling them. For until such time as men be made to stoop so low as they may be no more puffed up with the said presumptuousness: it is impossible too win any thing at their hand, for all that ever a man can show them, for they set to much by themselves. Then if a man mind too make himself fit to hear God's truth, and too receive it: he must be humbled afore. That is the thing whereat job aimeth. But for as much as they with whom he talked, had been hardened and were settled in the blind overweening of their own wisdom: job will have the truth heard, and not to cease to have authority still, notwithstanding that these men reject it. Thus ye see Job's meaning in effect. According hereunto, we see how Saint Paul is forced sometimes to make comparison between himself and those that were of estimation among men. It is certain that Saint Paul was not provoked thereto by vaynegloriousnesse, nother was he led with such a mind as to desire & covet to be esteemed among men. Why then compareth he himself with such as had bone wont to magnify themselves? If they be Hebrews (saith he) so am I: if they be of ancient lineage, I also may well accounted my pedigree: If they be earnest followers of the Law, I am so to as well or more than they, I have lived without blame: if they boast themselves too have any knowledge, I also have been well taught from my childhood, and I have had a good master. It seemeth there, that S. Paul gathereth together all the things that are wont to be esteemed: to the end that men should clap their hands at him, and take him for a great man, and set much store by him. But he meant no such thing. For he himself avoucheth it to be stark folly. Well (sayeth he) you compel me to play the fool, and to do as they do which spread out their wings, & be meddling with every thing to be magnified among men: I am fain (sayeth he) to deal so, but not of mine own william. And why? For he saw that the Corinthians & such other like were sorepossessed with a fond reputation of men that were nothing worth, & loved none but such manner of teachers, because they had itching ears, by means whereof God's Gospel was despised, and those troublers had their full scope. And they that had nother wisdom nor discretion to consider what was for their profit, suffered themselves to be led by such as had nothing but fair gloze without any holiness. S. Paul then perceiving this, telleth them. Not not, If these manner of men purchase themselves estimation by those means: I may so do as well as they, but I will not: for that is not the thing wherein we must be esteemed: according as he concludeth in the end, that if any man will be counted to be of God's church, he must become a new creature. You see then (sayeth he) that the estimation is to be had at God's hand, and not by these braveries wherewith men's heads are buzied. Nevertheless, S. Paul (as we see) meant to show, that he was not inferior to those that pretended great styles too be in some pre-eminence and dignity to the worldward, after the same manner that job doth here. He saw that those men meant to tread God's truth under foot, because they were in reputation. But job for his part telleth them he understood the things as well as they: and thereupon he purposed to warn them to be more lowly & to yield themselves teachable. And although they had been utterly unamendable & stubborn in their folly: yet nevertheless Job's mind was, that God's truth, which had been in manner preuerted by them, should have full authority as it deserveth. Thus much concerning the first point. And by the way we must be warned not to seek praise or reputation afore men. For if we intend that, it is certain that in stead of maintaining the truth, we shall mar all: and God also will suffer us to be sotted in our own folly, and to be made a very laughing stock. Then let us be well ware that we seek not our own praise. But when our Lord giveth us the grace to teach others, let the same tend to this mark, namely to honour him, and to 'cause the thing to be well accepted which cometh of him, so as men may submit themselves unto it, and we ourselves show example to others to do so: according also as our Lord jesus Christ setteth the same thing down for a mark too discern the good and true doctrine by. For when a man seeketh the glory of God, men know thereby that he is a minister of the truth. But if he desire to be exalted and esteemed: he must needs disguise & mar all, & the pure doctrine must needs be defaced through his vayngloriousnesse. Mark this for a special point. But now let us come to that which job sayeth. Ye are (sayeth he) forgers of lies, and pelting Physicians, and I would fayne that ye shoul● all of you hold your tongues: for that were most wisdom for you. When job calleth them forgers of lies which had spoken afore, we see straight ways too what purpose he sayeth it. Now let us take the saying that is added, namely that they be pelting Physicians. Why so? Because they misapply their medicines as we have seen. It hath been told you already that the doctrine which hath been set down by these men, was good and holy, howbeit that it was ill applied to the person of job. It is as if a Physician should choze good drugs, but yet (without knowing the party's disease, complexion, or nature,) should say to him, Lo here is a good medicine, and a well tried, and therefore it shall do this man good. But if he deal so: whereas he saveth one, he shall kill another. Therefore it behoveth a Physician to be wise, that he know his patients complexion and disease. But these men here had no such regard. And thus ye see why job called them pelting Physicians of no value. And behold here a text well worthy to be marked. We know that God's word is the ordinary food of our Souls: but yet must the same serve us also for Physic when we be diseased. Bread hath always his accustomed use: but God's word must not only feed us, it must furthermore heal our diseases and cleanse us. And therefore there must be discretion used in the applying of it. For without that, we shall confound all. As how? If a poor man be desolate, and have a troubled conscience, & we see him at the point of despair: if one should set God's threatenings and vengeance afore him: what were it else but to sand him headlong forward? I see a wall that shaketh already, and I beat at it with great strokes of a 〈…〉 attocke: is it not the next way to throw it down? Then must we mark how they be disposed with whom we have to do. For if a poor man be already dismayed at God's wrath & know not where to become, he had need to be comforted and cheered up with the promises that God giveth to wretched sinners in calling them too him so sweetly. This medicine than must be applied peculiarly too such as have need of it. But there are others which are shameless, & despise God, and scoff at all that ever is said to them: now if a man come to cocker them in it, by offering them the mercy of God, and by setting afore them the pity that God hath of us: were it not a foolish proceeding? For such folk have need to be touched to the quick, and to be threatened, yea & to be wounded even to the bottom of the heart if it be possible, that they may know what it is too stomach in that wise against God. Now then we see, that the holy Scripture, being the spiritual Physic of our souls, must be applied according to every man's disposition. And now let us mark in what state job was. He was extremely pressed with the affliction that God had sent him, and we have seen the reason why, namely for that it behoved his patience to be exercised. God giveth him patience, howbeit not but that he should have much infirmity therewith: for like a wretched man, he starteth out of square, & casteth forth bubbles and froth against God. Not that he leapeth quite out of his bounds, but he holdeth not such an evenness & measure as he ought to have done. Then how soever the case stood, there was infirmity in job. He knew well enough how it was God that afflicted him: howbeit forasmuch as he saw not the cause why, he thought that God pressed him too sore, and that he ought to have spared him more. And what do they that come to comfort him? They tell him that God is righteous: & that is true. Hereupon they conclude that God punisheth not men without good causes, & that his handling of them so roughly is by reason of their sins: all this is true. But they misapply it particularly in concluding that God handleth every man according to his desert, for we see the flat contrary. Out of a general principle that is good & true, they draw an evil consequence. For although God be just, & men be sinners, & have deserved it: yet doth it not follow that God punisheth them thereafter to the full: or that he keepeth one continual rate, so as he should presently punish those that have offended, and reserve nothing till the latter day. Also it followeth not that job was a wicked man, and an hypocrite, & that God showed evidently that he was shaken off, or that he had nothing else but hypocrisy in him before. All these things are false, notwithstanding that these men take them and derive them from a true ground. And so ye see wherefore job calleth them pelting Physicians. This strain then warneth us to pray God to give us wisdom, that we may take the holy Scripture to such end as it pertaineth, and that we may have the discretion to apply it in such wise as we may do good with it, and that it be not pulled too and fro by the top (as they say) according as many men abuse it. Furthermore when we take in hand to teach our neighbours: let us consider well what is fit for them. The holy Scripture (sayeth S. Paul) is fit to teach, too encourage, to warn, too reprove, and to redress. Yea but it must be considered what manner of one the party is that it must be applied unto, as I said afore. If we see a poor sinner that is cast down and mourneth for his sins, and desireth nothing but to return unto God: let it be showed him that God is ready too accept him and receive him. Ye see then how we aught too deal in that behalf. Contrariwise if we see one that is proud and stately: we knock upon his hard part with a beetle to make him meeken himself before God. And if we see a slothful person: he must be pricked forward like an Ass. Thus ye see how the holy Scripture may be profitable too us. But in the mean season we must also keep the same manner of proceeding on our own behalf. For we must be the same to our neighbours that we be to ourselves. We see that when their conscience is cumbered, and themselves are disquieted in mind, they feed their own humour. For they take God's threatenings so rigorously, as they think they should never come soon enough too despair. Let us keep us from such dealing. And when we spy Satan's wiliness in making us believe that we be utterly past recovery, and that there is no help too comfort us: let us resist it and apply the remedy thereunto. It is Satan that worketh: and therefore we on the contrary part must seek some assuagement too bring us back unto God, we must enter into his promises, we must give heedful ear unto them, and we must set all our wits upon them. Moreover, when we see there is to much slothfulness in ourselves, so as we have need too be pricked and spurred: let us take us too the exhortations that are in the holy Scripture. Thus ye see how we may be good Physicians both towards ourselves and towards our neighbours by considering what is meet and convenient for us. And as touching that job sayeth, that he would fayne that his friends would hold their peace, that they might be counted wise men: it agreeth with the common Proverb that Solomon useth, which is, that a fool may be counted wise while he holdeth his peace. True it is that a man is never the better for hiding his own shame so long as his folly abides still within him, and he nurishe it privily: nevertheless it is a beginning too do well when a man hath hold of himself and can rule his tongue: for it is a token that he delighteth not altogether in his own folly. True it is that some can cover their folly for a time: but in the end they be fain too bewray themselves, and to make men too know what they be, that is to wit, fools. Nevertheless if a man have skill to keep silence, although he be but of a weak wit, and have not such discretion as were requisite: yet is it a great point of wisdom that he knoweth it, and fodeth not himself in his vice, but rather laboureth▪ to amend it. I say, although such folly remain in a man: yet is it a great point of wisdom when he advanceth not himself, but knoweth himself in such sort as he misliketh of it and humbleth himself. But if a man bewray himself to be a fool by his own tongue: it is a token that he is a stark fool: according as we often see, that such as have least skill, are babbling without reason, so as a man cannot by any means hold them from it, but when he hath talked with them a whole hour together, he shall find them to be the same men still. Therefore when men are perceived to be at that point: it is a sign of extreme folly. And therefore let this Proverb put us in mind of that which S. james telleth also: that is to wit, that it is a great virtue when a man can skill to hold his tongue and to use it soberly. And why? For if we be too hasty too speak, it hindereth us from hearing that which is for our pofit. What is the cause that many men profit not at all in the word of God? It is because they are too hasty, that whereas they aught to be quiet, and whereas only God aught to have the hearing: they step forth with their bubbles, and cast forth their talk, yea even at random. Therefore they shut the gate in such wise against themselves, as they cannot be instructed though the doctrine be offered them. For this cause let us mark well, that whom S. james counseleth us to bridle our tongues, his meaning is that we should be quiet & discrete to hear, if we purpose to profit by that which is said unto us: and further that among men: we must not be to talkative, nor weary them with our unprofitable babbling: and this must every one of us put in ure. It is not needful too make long sermons of it, for these are such things as should rather be continually minded than set forth at large with many words. And the more that we perceive it to be hard to frame ourselves unto the same virtue: so much the more aught we too esteem it in the man that can skill to speak as much as he aught and no more. But now let us come to the chief point that is touched here. job sayeth, That he will nevertheless talk with God, and that he will reason against him: but he blameth those that had gone about to overcome him by their disputations▪ as who should say they would speak in the defence of God. Think ye (sayeth he) that God hath need of your leazing? or that you should come here to be his proctors and advocates? hath he need that men should defend him after such a fashion? Think you that this shall avail you when he cometh to try you? ye must be overwhelmed by him for all your pretence of desirousness too justify him. He will show that he abhorreth such dealings, and that he will be maintained by his own righteousness, without borrowing of any means to be acquitted at men's hands, and without borrowing of their leazing, and of the excuses that they shall have forged. Whereas job sayeth he will talk with God and dispute against him: verily there is some excuse in that saying: but let us also mark the good that is in it, that we may discern it from the evil. Behold the good that is in this saying of Job's, is that he will turn away from men. And why? For they with whom he had too do perceived not the spiritual battle that he had in himself, and that he could have found in his heart too have endured a hundred times more, so be it that God had sweetened his stripes with such comfort, as he might have known that God is favourable to me, and he will never fail me. Had job been thoroughly persuaded of that, and that God had held him by his mighty hand: no doubt but he had been ready to have iudured a hundred times more. How be it forasmuch as he perceived perceived nothing in God but rigour, so as it seemed to him that God was utterly against him, and persecuted him with extremity: he woteth not where he is: behold, he is out of his wits. But such spiritual battles are not easy to be known of men. And therefore job sayeth, that be will talk with God: that is too say, that he will shrink into himself, and that being so gathered close in secret, he will hold himself there. For men take these words at random and wrist them as they list themselves: but God knoweth well enough too what end his speaking tendeth. Mark this for a special point. And further let us also mark, that when the case standeth upon the framing of ourselves unto patience: if we endure any adversity, we must comfort ourselves in God: and if we be tried, so as the Devil tempteth and thrusteth us forward to despair, there is nothing so good as to gather our wits home. And why so? For so long as we gaze at men, we shall nothing avail, but (which more is) we shall do ourselves harm. If I be troubled that I can no more: well, if I comfort myself with fair shows only, and make great protestations before men: God will laugh my fondness to scorn, in so much that when I come to myself again, and am alone, my conscience will pinch me, and then shall I feel how all that ever I pretended was but smoke. And why? Because I have had more regard of men than of God. So then, when a man intendeth to frame himself unto patience: it is good for him to withdraw into himself, as if he were separated from the whole world, and to refer himself wholly unto God, and suffer himself too be governed by him. And truly seeing we are in such necessities, we have good cause to call upon God: but how shall we call upon him, if we be not as it were cut off from men? For so long as I am fastened to this or that: so long am I turned aside from God. We see then that we must cut off all those cords that hold us back, and present ourselves before the majesty of God as the only party whom we have regard of. True it is that we must regard our neighbours also, both too edify them, and to receive comfort at their hands. But in the mean while we must begin at this point: that is to wit, at the laying open of our hearts, before God, that we disburden all our matters, sorrows, and cares unto him. Ye see then how our talking with God must be to the end that men draw us not hither and thither: but that like as God seeth us, so we have our eyes settled and fastened upon him alone, and all that is hidden in our hearts may be cleansed and voided away, when we be come to that point and are appeared be fore him. Thus ye see the good that we have to gather out of these words of job, and how they be profitable for our instruction. But there is also evil in them: which is, that he will enter into disputation with God. True it is that sometimes God giveth us leave too reason with him: yea, but our disputings must not be long: and besides that, the conclusion of them must always be to glorify him. As how? We see that the Prophets find fault with the calamities and desolations which they saw: for they say, Lord, how can it be that thou shouldest destroy thy people? wilt thou suffer things to be confounded after this sort? wilt thou never set them in order? Thus ye see one kind of disputing or reasoning with God. Yea, but the Prophets & holy men rested not in that point. For when they had bewrayed their infirmities after that manner, they always concluded, do thou therewith and dispose thou thereof according to thy wonderful wisdom: it is not for us to reply against thee, and therefore we will patiently wait what shall become of thy work. True it is that we be sore amazed as now when we see things go to such confusion. Yet notwithstanding Lord, thou wilt provide well enough for all, and in such wise as thy name may be praised: until such time as all be set in order again, we will as it were shrink down our heads to the ground: according as it is said, I will lay my mouth to the dust, and the Saints must be humbled in that wise. leremie was in horrible extremity when he said so: for he saw the utter desolation of God's Church, in so much that his covenant seemed to be abolished, his whole service turned upside down, and the hope of the whole world buried. And therefore after that jeremy had made his moan, he sayeth he will lay his mouth to the ground, and rather eat dust and dung than lift up his beak to let his tongue at large against God. Ye see then how it is lawful for us sometime to reason with God: howbeit so as it be very mildly, and that the winding up of it be as I have said: that is to wit, too glorify God referring ourselves wholly unto him. Lo in effect what we have too mark. But let us come back again too Job's person. He intendeth to dispute against God: and after what manner? It is after such a sort that although he know there is a double righteousness in God: (that is to wit, the same which is manifested to us in his law, and the other which he keepeth hidden:) yet he could not conceive the cause why God tormented him after that sort, but it seemed to him that God aught too have borne with him. Therefore in this disputing job vexeth himself, and this passion of his is far out of square, and the disputation is joined with it and dependeth upon it. You see then that job doth amiss and is to be condemned for reasoning after that sort with God. Then let us mark well that whensoever God handleth us roughly, and we be tempted to grudge and fret against him, we must bridle ourselves. True it (as I have said) that God beareth with us if we utter our griefs unto him, & say, Alas Lord thou ●eest what I am, I can no longer hold out, shall it be thus with me ever? must I yet linger still a longer time? We may (say I) make such moans to God: but when he hath given us such liberty, yet will he have us nevertheless to conclude thus: Lord, we are thine and thou shalt do with us what it pleaseth thee, and it is not for us but too glorify thee in all respects. Lo what we have to mark, not only when the matter concerneth our persons, but also generally when it shall seem too us that Gods works have no reason in them. For example: if we see great stumblings, and that the wicked have their full scope, and that God provide not for the good, but suffereth them to be afflicted without giving them any ease: by and by we say, How now? God hath declared that he will aid those that call upon him, and we see the clean contrary. We cease not too have recourse unto him, and yet is he as it were deaf for any prayers that we offer unto him. Again he hath promised to defend his Church, and behold how it is left up to the spoil. We see that horrible tyranny beareth the sway, and where is God's hand which should secure those that are his? doth he show himself willing too maintain his own case, when men see his Church is openly oppressed, and the enemies of all religion reign now adays in such outrage as it is pitiful to see, and yet God represseth them not? Then if such temptations come to our mind, let us learn to get us away & not to fall to reasoning with God. Thus ye see what we have to mark upon this strain. Now let us come to the second point. job sayeth, that those which had spoken ment too curry favour with God, when we would support a mortal man: for the Hebrew word that is set here, signifieth to like or accept one's face or person. What is the cause that we accept persons in matters of judgement here in this world? Though a man have an evil case, yet if he be our kinsman or friend, if he be commended unto us, if we may look for any profit at his hand, or if he be in authority: well, we be moved with such a fleshly regard towards him, and we be so carried away with it, as the case of the party is nothing with us, but the favour of him blindeth us. Also this word Face or Person, is referred to the outward things that may serve to incline our minds either to the loving or to the hating of any man. Thus then doth job speak: It seemeth to you that God hath need of your help too support him, as a mortal man that hath an evil case. And truly if one be minded to show him favour, he will say, he is my kinsman, he is my friend, he is commended to me, he hath pleasured me, or he will pleasure me. Hereupon he disguiseth things after such a sort, as he proceedeth no more by right and equity, but indirectly. And I beseech you (saith job) hath God need to be hold up in that wise, & to be supported after the manner of men? It behoveth us to mark well this point, that it is not Gods will to have his case handled so. For he abhorreth all accepting of persons. We know that he telleth us, that if we will judge rightly, we must be turned quite & clean away from all worldly respects. For those considerations do utterly bereave us of the uprightness and discretion which we aught to have. How happeneth it that when a man maketh a law, he will make it reasonable: and when he sitteth to judge a case, he will oftentimes give a forked sentence? For when he maketh the law, he hath his eye upon the matter, he looketh unto uprightness, and he cannot turn aside that he should not follow that which is good. True it is that all men have not this consideration: but yet for all that, when we have no respect unto men, if a man propound a case unto us in such wise as the persons be not meddled with it, we will judge uprightly when the case is laid naked afore us. But if the two parties come before us, and that the one be rich or of our kin, or that there be some other like respect, and the other is a poor man, or not so well recommended unto us: Then is the judge carried away, yea and he reverseth all the matter even when the case hath been laid open before him, and that he hath given right judgement upon it. And why? For the persons bereave him of the uprightness which he had. And here also ye see why our Lord jesus Christ sayeth, judge ye truly and not with accepting of persons. And he showeth that too be fore possessed with any human affection, whither it be hatred or savour, and too pronounce a good and unpartial sentence, are things that cannot match together. For our passions do cast us into such darkness, that we see not the right as we did before. Ye see then how God condemneth all accepting of persons: that is to say, the respect or regard that we have to men. Now if the case be so, that God will not have any accepting of persons among men, but utterly abhorreth it: will he take it in good worth towards himself seeing he hath no need of it? undoubtedly he will not. So then we see Job's meaning. But now remaineth that we know the profit of this doctrine. For it is more profitable than a man would think before he hath put it in practise. Let us take the examples which we see in these days with our eyes. There are that do half stablish free-will. And why? That they may the better plead their case against God. But let men follow that thing purely which the holy Scripture showeth us. It is said that men are nought and froward, that they cannot so much as think a good thought, that they can not so much as stir one finger to do good, that they be the bondslaves of sin, that all their thoughts are nothing else but a conspiracy against God, and that all their affections are enemies of goodness. Lo what the holy Scripture telleth us▪ But there are that infer hereupon, yea, is it so? And wherefore then hath God given us the law, wherein he requireth that we should love him with all our heart, with all our mind, with all our strength, and with all our power? For if we be given up to evil, why doth God command us too do well? Is not this a plain mockery? Othersome say, seeing we can do no good, are we not to be excused? For sin aught not to be imputed unto us, except we be able too abstain from it. Seeing then that that power is not in us, it followeth that there is no more sin in the world. Hereupon there step in sticklers, which would fain play the Philosophers too defend God, and to clear him of all these slanders. O (say they) it is true that we be weak, and that we can do nothing unless God help us: but his grace is ready for us, take it who will: and we may make it available, if the fault be not in ourselves. Behold how men are desirous to curry favour with God by defacing the doctrine of the holy Scripture as though God stood in need of their untruths. So is it also with God's Election. When men say that God chooseth whom he thinketh good, and leaveth the residue, and that it is unknown why he doth it, saving that it so pleaseth him, and that his only will aught to suffice us for a final conclusion, & that those whom God hath chosen have too consider his goodness and mercy: and that as touching those that are forsaken, they be▪ as it were mirrors of his vengeance: when men speak after that manner, it is according too the Scripture. But now, behold how the malicious sort do rankle and spew out their blasphemies against God: yea, (say they) and if he chooze whom he listeth, then is he an accepter of persons. Why doth he choose the one rather than the other? Verily as who should say, that God regarded our fair eyes in choosing of us, and that the cause sprang not in himself, that is too say, in his own mere goodness. But ye see how men are always desirous too check against God. And hereupon come in these sticklers that I spoke of to qualify the matter. O (say they) we must not say that God doth after that sort choose whom he thinketh good (for that should give the wicked men occasion to run further out of square) but we must row between both the streams too content the one as well as the other. Well then (say they) it is true that God chooseth: but it is those whom he foresaw too be disposed to receive his grace. And on the other side, look whom he foreknew to be wicked and that they would not be the better for his choozing of them, them doth he leave such as they be, knowing well enough that they would be undone by their own Free-will. Thus ye see how the wicked sort do speak of God's election, even perverting all truth: and yet they bear themselves in hand that God liketh well of them for doing so. But let us rather assure ourselves that God abhorreth them, as this text showeth us. And so ye see to what use we must apply this doctrine, if we mind to far the better by it. Surely it deserveth to be laid forth more at length, and so it shallbe God willing: but as now the time will not suffer a man to say any more.  
But now let us cast ourselves down before the presence our good God with acknowledgement of our sins, praying him to humble us in such wise, that being convicted of offending him divers ways, we may seek nothing but his favour: and that if he afflict us for a time, and use such rigour as may seem excessive unto us, yet we may still keep our mouth shut, waiting patiently till he deliver us from all our troubles: and that in the mean season we may give him his due glory, acknowledging the authority which he hath over us and all creatures. That it may please him to grant this grace not only to us, but also to all people and Nations, etc.   

The l Sermon, which is the second upon the thirteenth Chapter.  
This Sermon is yet still upon the seven. viii. ix. and ten verses, and then as followeth.  
11 Doth not his Majesty amaze you? doth not the fear of him fall upon you?  
12 Your remembrance is like unto ashes, and your bodies to bodies of clay.  
13 Hold your tongues in my presence, and let me speak, and let happen too me what can?  
14 Wherefore should I take my flesh in my teeth, and put my soul into my hands?  
15 Although he kill me, yet will I trust in him: nevertheless I will reprove my ways in his sight.  
WE have to go forward with the matter that we began yesterday: which is, that the scripture showeth us many things which our understanding cannot brook. For when a man speaketh to us after that manner concerning god: there is such a scornfulness in us, as (to our seeming) we are not bound to receive any thing which we find not to be good. Hereupon there have been some that would fain play the wise men in disguising of things, to the end that all might be well liked, according as I alleged two examples yesterday. The one concerneth free-will. For behold what the Scripture telleth us: namely, that men can do no good at all, but are hold prizoners altogether unto evil. Many are of opinion, that if it were so, them sinners were excused & quit, in asmuchas they have no power in them to do good. And there are forgers of lies, which row between two streams and say, that then it were better to grant men some free-will, to the intent they may be blameworthy when they have done amiss. Yea, but the Scripture speaketh otherwise. Wherefore is it that they flee to such startingholes, if it be not that they forge leasings to curry favour with God? hath he need of their lies? must his truth be maintained by that mean? As much is to be said of those that darken God's grace in that he hath chosen whom he thought good, before the creation of the world, and rejected the rest. And how is that? It is a very sore point, and we see that many men have stumbled at it. Ye see what these Sages allege, and yet in the mean while they step in like sticklers, saying, we say that God hath chosen those that aught to be saved. And why is that? because he foresaw that they would be well disposed thereunto. Therefore in as much as he foreknew that they would be ready to receive his grace: he marked them out, that he might say, these are mine. But doth the Scripture speak so? Not, it speaketh clean contrary. For it sayeth that God findeth us all alike, and that it is he which putteth a difference betwixt us: and that there is nother barrel better herring of us, saving that God of his own infinite goodness draweth us out of death. Thus ye see the pure and simple doctrine of the holy Scripture. Wherefore do men come too brabble here? As I told you, it is because they think too excuse God by it. Yea? must God be fain too borrow our lies, and must we be his spokesmen with our wrangling tricks, like as we see that evil cases had need to be well coloured, and altogether turkined, that it may so blear the eyes of the judges, as they may be able too know nothing? Is it needful to work after this fashion in God's behalf? Then let us mark well how it is said here, that when we shall have sought all the corners of our wit to colour that which men would else reject and condemn, to the intent that there might be no article in all the holy Scripture, that might be misliked: God will condemn us for such sophistical inventions. This extendeth yet further. For we see how many there are at this day that would fain be meddling to make a mean betwixt us and the Papists. Verily (say they) it is true that there be many abuses in the Church, (they confess all) and things are overgross and unable to be borne withal, & therefore it is needful to have reformation. They will confess this. But in the mean season, if they be demanded what it is that we preach: they find not any fault or piece of fault with our doctrine, but that we follow the pure simplicity of the Gospel without adding or diminishing: notwithstanding▪ they see it is rejected of many, and that men cannot agreed, and that it were a very hard matter to reform all things hand smooth, & men are not so gentle to be dealt withal. Hereupon they find out & forge a devise to say, It were best then too hold a mean [between both,] as we saw in the Interim. What hath been the cause to bring us this devilishness, but only that they which were the devisers of it, were desirous to play the Alchimistes or multiplyers, and to found out a new Quintessence and I wot not what? For they have been sufficiently convicted, that in Popery there is nothing but horrible confusion, and that all things are overfar out of order. The idolatry there is as gross as may be: the serving of God is utterly defaced, we see that men put their trust in their own deservings: they have imagined that jesus Christ was as it were buried, they trotted too this Saint and that Saint, too have them their patrons before God: the Sacraments are set out too gaze upon: they make chaffer and merchandise of men's souls: they impute more too pelting trifles and too ceremonies, than is meet, in so much that they make Idols of them. Ye see then that these Neuters know all this well enough, and that it had need to be remedied. But in what wise? O (say they) the thing that these Lutherans have desired hitherto, is in manner impossible: the world cannot abide such an alteration: and therefore there had need too be some mean. Yea marry, it is true that men have corrupted God's service by leaning to that which hath been commanded by men: and therefore it is requisite that for obedience sake men should be bound too do so still, howbeit not to be bound in so great penalty, nor so straightly as before. Again, men have trusted too much too the merits of works: and therefore it must be said now, that we aught to begin with God's grace, and that the same is the chief pillar whereupon to rest. Whereas jesus Christ hath been as good as no body, and men have not resorted to him for grace: Now he must be declared too be our Advocate, yea our chief Advocate, but not our only Advocate. And all this while men may mingle their own merits with the grace of God, and men's commandments must always be observed after some manner. Also men must not cease to have the deceased Saints to be their Advocates, so as they may be fellow commissioners with jesus Christ. As for worshipping of Images, men will be no more so sotted: but it may well be said, that Images are to stir up the devotion of the ignorant and simple sort: and verily it is an over gross folly to gad after them on pilgrimage, but yet in the mean while men may keep still some devotion to them for the weak and ignorant. As touching the Sacraments, men may well show that they aught not to be had in so great estimation, but men aught to know that they aught not to make account of them▪ but for the remembrance of Christ: but yet men may conceive of them they wot not what. As for the Mass, well, that shall no more be so much advanced, men shall have no more particular Masses for the dead, nor in honour of such a Saint, nor for this thing and that: but there shall be a common Mass, and men shall say still that it is a Sacrifice: not that jesus Christ is not the true Priest that offereth himself to God his father: but the Mass shall represent the death and passion of jesus Christ. Lo how these leazing forgers have surmised themselves to work politicly in making such a medley, to the end that the Gospel might not be to rough to the world. On the contrary part it is said, that God will not be aided nor served by our leazing. What is to be done then▪ Let us walk sound and plainly, and let us have our mouths shut, to the end that when he hath spoken, we may hold ourselves to that which proceedeth out of his mouth, without any replying thereunto. Behold (I say) how we may be allowed at his hand. But he will condemn us with all our shifts, if we think to purchase his favour after our own fancy, and step never so little aside from the pureness of his word to misfashion his judgements though they be never so strange to man's imagination. And now let us come to that which is added. Doth not his Majesty amaze you, and doth not his fear fall upon you, (sayeth job?) And afterward he addeth, That their memorial is like Ashes, and their bodies are as a body of Clay. Hereby he meaneth that when we lie in God's behalf, it is as much too say as we conceive not his Majesty, & that we would make him like ourselves, and pull him down hither, as if we were hail fellow well met with him. Behold (I pray you) what driveth men. Why are they so shameless in falsifying God's truth? Because they would measure it by their own span. And what an odds is there betwixt God and us? Then let us learn to conceive what manner of one the Majesty of God is. And thereupon let us be no more so foolish, as to desire to encroach any thing either upon his word, or upon his judgements. Let us look down with our heads, and let God say what it pleaseth him. And when we have heard his word, let him also do what he thinketh good, and let us honour him in all his works, specially when we enter into the consideration of our own feebleness and frailty, too say, what are we? Thus ye see the two things that job compareth together here. First he sayeth, Doth not the Majesty of God amaze you? When he speaketh of Majesty or dignity, he showeth that men aught to be somewhat better advised when they talk of God. But what? We step to it bluntly, and it seemeth to us that God will suffer men to play with him, as he addeth immediately after. Therefore when we speak of God, let us learn to conceive the infinite glory that is in him. For when we have once conceived that: it cannot be but we must be humbled to say, Alas, it is no speaking of God after the manner of men, nor making of any comparison with him. For what should be made of him▪ where would we set him? or in what degree would we place him. Would we have him matched with his creatures? Is not that asmuch as too make him a thing of nothing? And what shall become of his majesty when men have abaced him after that sort▪ Then if we had the wit to conceive or but only to taste what Gods infinite glory is: it is certain that we should learn to humble ourselves underneath the same, and not be any more so overweening, as to make ourselves believe this or that. Furthermore let us bethink ourselves. For the feebleness and wretchedness that are in man's nature, give a far greater gloss to God's Majesty, insomuch as he must needs be magnified the more, when we know thoroughly what we ourselves are. If we had in us the glory of Angels, we should approach the nearer unto God: but yet should we be feign to do as the Angels do, according as it is said of them under the shape of Cherubins, that they were fain too hide their faces, and were not able too look upon God thoroughly. True it is that the Scripture sayeth they see God's face: But how is that seeing of it? They are not able to abide it without casting down their eyes, and as it were without covering their faces with their wings: that is to say [they are not able to do it] without a bashfulness in reverencing God as their sovereign, unto whom they are not able to attain, and without acknowledging the same highness to humble themselves thereunto. Lo how it is with the Angels of heaven. And now how far we that are but rottenness? As touching our souls, they be but as little sparks, which should be quenched out by and by, and pass away into a shadow, were it not that God preserveth them in their state, and that he did it of his own mere goodness. Then have we not in ourselves the power to stand one minute of an hour, but God must be fain to preserve us, because there is nothing in us but smoke and vanity. When we know this: it is certain that all presumptuousness will be well beaten down in us, so as we shall no more have this foolish desire of disputing after our own manner, to paint God with our colours, according as we see him disfigured and rend in pieces by men. We shall no more be so presumptuous and malaparte, when we know what his glory is, and have well bethought us of the weakness that is in ourselves. Thus ye see after what sort we shall be astonished with fear of him, as job speaketh here. For it is impossible that this knowledge of God should be idle in men, and that it should not cast them down in such wise, as they durst no more be so bold to babble of God. For when they have spoken so at random, it is a token that they never knew him, nor felt what his Majesty is. And why? As I said afore, it is a lively feeling when we once understand that it is God that hath created us, and that we are of him, and that whether we look upward or downward, all things are in his hand, and that there is in him a wonderful rightuousuesse, there is in him a wisdom that is hid from us, there is in him an incomparable goodness. If we know all these things, it cannot be but we must needs be astonished, and abashed in ourselves, so as we shall utterly abase ourselves before him, & honour his highness which is infinite. So then let us learn to know better what God is, to the end we may be trained to all modesty and soberness, and therewithal also let us examine what we ourselves are. When we see our own flesh doth tickle us to like well of ourselves, so as we be inclined to flatter ourselves, and seek to stand in our own conceit: let us stir up ourselves too say, whence cometh this vice? It is because thou haste not yet known thyself. Consider who thou art, do but enter into thyself, and be judge of thine own state. There we shall find that we have a bottomless gulf of sinfulness in us, and that we be wrapped in such ignorance as is horrible to behold, which is as it were so thick a darkness, as it utterly choketh and strangleth us: and so far off are we from having our eyes open to know God: as we see not the thing that is before our noze▪ Therefore when men shall have be thought themselves in that wise, it is certain that they shall be so touched with the Majesty of God, that whereas it was seen that they were full of pride, and as it were harebrained in fearing of God, so as there were no reverence nor modesty in them at all: then the fear of God shall fall upon them. In stead of the great and strange fastness that is too be seen in the world men shall found the reverent awe of God. And why? For (as I said) when we have once conceived what God is: we shall stoop under him. Again on the otherside, when we see what ourselves are, we shall have no more cause too stand in our own conceit, nor to advance ourselves in any manner wise. Thus ye see what job ment to be token by these two sentences. And for the greater confirmation, he sayeth. Yea, but think you that he will bear with you if ye dally with him as with a man? He showeth us herein, that men are beguiled in that they knowing not the Majesty of God to honour the same, as they aught to do, do dally with him. Whereas we aught to honour him: we play with him as we be wont to play in dealing one with another, that he that can deceive, sticketh not to deceive, and all is well enough so it be not perceived. And like as we convey our wiles among men: so also would we make our covin to pass for good payment to Godward: but that is too too great an abuse. Therefore let us not think too dally with such a craftesmayster, and to scape unpunished. For although God suffer men too run ●yote for a time: yet in the end he will not miss too show them that he is not the party that they took him for, but another manner of man. He is not the party that they took him to be, because he is not like the creatures which aught to be obedient to the common rule in such wise as they may be brought too an account and measured by the law that he hath given unto us: unto us I say, for he hath squared out his law to be our meet-yard, and not to be subject to it himself. Heerewithall also men must understand, that he is another manner of one than they have imagined him too be: for they have not had an eye to the infinite glory that is in him. Therefore let us beware of this dallying. For God showeth us that whensoever we treat either of his word or of his works, we must go to it in good earnest. And now job saith, Hold your tongues afore me, I will speak: and let befall me what can. Hear job showeth that he is not like these babblers, that skirmish with God's word, and with his judgements, how be it aloof from handestrokes: According as ye shall see some have their tongues well filed to talk: but that shall be but only to debate of trifling questions far off from pracize. But job showeth himself to be none of those. And why so? You see (saith he) how I carry my flesh between my teeth, as if I were torn all to pieces, and that I were fain to take up my flesh and my skin in my teeth to carry them, I have my soul (saith he) between my hands. Sigh you see me in such plight, think not you that I prate like a Popiniay in a Cage. Not, not: I am forced to speak from the heart. For God examineth me by holding me as it were upon the rack. Then must I needs utter my affections plainly. For as for me I speak as one that hath experience, and God trieth me after such a manner, as it is well seen I have no leisure to colour matters, and to speak one thing for another. Therefore let me speak. For ye shall not bear my burden, it is God with whom I have to deal, and it is he also to whom I have to answer: and so as for your discourses I leave them there for so much as they be worth, that is to say, for utterly unprofitable and trifling toys. But as for me, I will speak according too that which God showeth me, and which he showeth me by effect. Thus ye see briefly what job meant to say. But let us mark here the manner of speech which he useth, namely, that he holdeth his flesh between his teeth to carry it. For he was as it were rent all to pieces, as if a man's skin were torn off, and he witted not what to do but to take it up betwixt his teeth. Ye see then that job telleth in what plight he was: and thereby he showeth himself to have been in so pitiful case, as he was no more like a living creature. Whereas he saith that he holdeth his soul (or his life) between his hands: it is as much to say, as the same was in utter hazard, and as it were abandoned and left up to the spoil. And herein a man may see the doltishness of the Papists, in that they have surmised that too hold ones soul between his hands, signified too have power too do good or evil. Let men devise what they list (say they) I have my soul in mine own hands, that is to say, I can do what I think good, I have a free state. To be short, they meant to build their free will upon this sentence, I have ray soul between my hands. But we know that when God threateneth men, if he tell them he will leave them in their own hand: it is the sorest scourge that can light upon them. Behold, God thundereth at us when he saith he will leave us up in our own hand. And why? For if God hold us not back, there is no remedy but we must needs run headlong into destruction. Therefore we see how the Papists were besotted, when they wrested the Scripture after that fashion. But the meaning is very clear in this strain where job saith that he beareth his soul in his hand, as if it were already breathed out. Our soul is clozed within our body as in a Chest, and that is the mean too keep it: but if we had it in our hand, it were all one as if it were left at random. job then declareth that he is rather dead than alive, and that God handleth him in such wise, as he is like a wretched rotten carcase, so as there is no more liveliness in him, but is become loathly too all men. Lo (sayeth he) I know well I am no more taken to be of the company of men, but am esteemed as a dead body. Hereby (as I said) job showeth that he is not a speculative teacher, but a true practitioner of the things that he speaketh, that is to say, of God's judgements. And undoubtedly, without this experience, we can neither know God, nor his hand, nor his power, nor his justice, nor any thing else. True it is that all men shall not be tried as job was, that is to wit, with such rigour: but yet must we come to the touchstone, which will discover us to have nothing but vain speculations. If God do not sometimes summon us, so as we may feel what our sins, and what endless death is, and understand that we be destitute of salvation, and shut out from all hope as in respect of ourselves: we shall never know to treat of God aright, I say we shall never know one jot of him with hearty affection. For these trifling prattlers may well have store of fair shows, and they may make their brags before men: but there shall be no steadiness in them. Are we then desirous to speak of God earnestly and as becometh us? It is requisite for us too have been exercised aforehand and that we have come too the trial of it▪ that is too say, that God have nipped us, to the end we may know both him and ourselves. Thus ye see in effect what job hath meent in this strain. And for the rest, let us mark well, that when our Lord putteth us to such trials, we had need of a greater strength than is in man, to the end we may stand. Upon the hearing of some of Job's words, we would condemn him, and good cause why. But by the way we must consider well the extremity that he was in, to the intent we may not think it strange though he had some temptations that overmaystred him. Albeit that in the end he withstood all combats: yet had he some feebleness in the mean while, so as he was in a manner quite quailed. And although his faith fell not quite down: yet was it shaken, and he had some defaults which he well felt. Then behoved it him to overgo such temptations, notwithstanding that they were right grievous too bear: and therefore let us not think strange of his speech. For what man at this day can say as job said, namely that he is as a poor desperate soul, that he holdeth his flesh and his skin between his teeth, and that he hath his soul in his hand▪ True it is that David speaketh after the same manner in the hundred and nyneteenth Psalm: but yet in comparison, job was even at the pits bottom as we see, if we look no further but upon that which he endured in his body, seeing he was so broken out as a man would disdain to look upon him, yea and that the very sight of him was enough too make a man's hair stand up upon his head, and that he was become so hideous a thing, as would shame a man, yea and loath his heart to behold him. Now than if job had endured no more but these pains in his body, had it not been very much? But the chief point (as I said) was the feeling of God's judgement, and how God persecuted him, in so much that he found no favour at his hand, but it seemed to him that God meant to add continually plague upon plague, till he had sent him to the bottom of death and damnation. Seeing then that job was laid at so roughly: let us not think it strange that there were some temptations out of square in him. For it was meet that God should in that point utter the perfectness of his own strength in the infirmity of man. But let us on our side apply this too our instruction. And first of all, if God send us so great and excessive afflictions as we be in manner swallowrd up: let not that make us too despair (as shall be declared yet more at full hereafter) but let us resist it, knowing that God doth still reserve his mercy ready for us in time convenient. And if we be pained more than we would wish: Let us assure our selves that God will let the malady rypen to heal it the better. If a man have a plague sore: well, it is seen that the sore stinketh, and that it is enough too impair the health of the whole man: and yet for all that, the I hisition or Surgeon will not lance the bile at the first dash. And why? For he should but make it more fiery, because the matter is not yet ripe. But he will lay some drawing plaster too it first, too make the sore too rypen: and then afterward he will be bold to lance it. Even so dealeth God with us. For he seeth that we have very noisome plague sores: and what then? Let us not think it strange that he healeth them not at the first dash. For the disease must first be made ripe, and then afterward God may put too his hand, and find convenient remedies. Then let us assure our selves that God knoweth what is good and convenient for us: and therefore let us tarry his leisure with patience, But if we be too eager in making haste, when we endure any afflictions: what excuse can there be for us? Specially sith we see that job was come too the gulf of Hell, and yet nevertheless did humble himself before God▪ and that although he endured so grievous torments, and was in so excessive sorrow: yet he restrained himself. I say, if a man that was so punished, did still bridle himself: I pray you shall we not be too too unexcusable, if we chafe and fret ourselves in our adversities? Then let us consider these things, and let every of us have an eye too himself. When we see that such a servant of God hath been tried after that sort to the uttermost: we must be so much the more mild in our adversities, and not stomach at God as we have been wont too do. Thus ye see what we have to bear in mind concerning this strain. And job sayeth, That although God kill him, yet will be trust in him: nevertheless he will reprove his own wa●es before God's presence. True it is that the Hebrew word Lo, (which I translate In him) may be taken for Not, and so doth it signify properly. Notwithstanding, it is some times taken Relatively, as they term it, and one letter is changed into another: which is a common use among the Hebrews. Nevertheless, the meaning is all one in either of both the ways. For if ye read Not: it must be in way of demannding a question, as thus: Though he kill me, shall I not trust in him? Yes, I will still trust in him. Or else [if ye read] though he kill me. When he shall have killed me, yet will I put my trust in him: we see that the substance of the matter is not changed. To be short Job's meaning is, that although he be overthrown, and as it were enraged by passions: yet is it not as much to say as that he hath foregone all patience and intendeth to stand in contention with God, or to alienate himself quite and clean from him, or that he is minded to stomach the matter in such wise, as he will have no more to do with him. Wherefore▪ He protesteth that he hopeth, whatsoever come of it. Although he kill me (saith he) and confounded me: yet will I not cease to trust in him: nevertherlesse I will reprove my ways in his sight. Thus am I fain to intermeddle this vehemency which you see, and which you perceive, I say I am feign to intermeddle it with the hope which I have in God. And here we have a fair and excellent mirror of Gods working. For he suffereth the faithful to fall, to the end that their faith may be the better tried. These things seem unable to be matched together in themselves: but God himself maketh them to agreed. At the first blush a man would say, lo here is fire and water: but at the last God bringeth all things to such an end, as there is no disagreement at all. There have been some which in their disputations, would fayne always conclude after the manner of the Philosophers, and all things are so put in order, as there is no disagreement, but a certain league or covenant throughout all things: but such men never knew what it is to have been sifted by God, and to have passed through his judgements. And why? For (as I have said) God handleth us after such a strange fashion, that all things are confounded in that case. And in good sooth there are things in us also which can never be made to agreed. For some times we be desirous to live, and sometimes we would fain die: and these are things contrary. Yea, but the respects are divers: for (as saith Saint Paul) naturally we covet to be, and consequently we shun death. Death is horrible to us▪ because it is contrary to our nature. That is the thing that dismayeth a man. But on the other part we see that we be held here as in a prison: so long as this body of ours compasseth us about, we are in bondage to sin, and therefore we be enforced to sigh and to be sorry, and therewithal too long for the everlastingness, which is promised us after the time that God shall▪ have taken us out of this world (for when we draw toward death, then come we to it, and death is the very gate of life) assuring ourselves that for as much as jesus Christ hath passed the same away, we need not to be afraid that death shall have any power over us: for it is a rebated or blunted sword, whereof the point is broken off, so as it cannot hurt us: and although it draw some blood of us, yet notwithstanding, the same shall be but to rid us from all diseases. It should seem that these affections are contrary, and so they be in deed. But God agreeth them very well, in such wise that the things which we have conceived by our natural wit are put under foot, because faith getteth the upper hand. As much is to be said of that which job handleth in this strain. For ye see that the faithful are fully resolved upon this point, namely, to put their trust in God, and to hope for salvation at his hand, how so ever he would go. But this thing they can not do, except they held him for their father, and resorted to him for refuge: [as if they should say,] behold God hath been my father to the uttermost, and therewithal hath given me leave to come unto him. Therefore must I call upon him, put myself into his keeping, and not doubt but he will always be merciful unto me. Yea but he scourgeth me, and when I am in mind to come near him, I shall not perceive that he hath heard me. Verily this conceit is hard and cumbersome to bear: but yet must I tarry the leisure of my God with patience, and do him the honour to rest myself upon his promises. Lo how the faithful are fully resolved in that point. But on the otherside, it behoveth them to know themselves: and it is unpossible that they should know their own infirmities, but that they must also make their moan, and say, How now? And these are things contrary. For if we aught to tarry God's leisure with silence: is it meet for us to make a disputing, and to enter into complaints? For so to do is contrary to faith. True it is that it is contrary at the first sight: but God setteth them at one well enough. For after we have been tossed and turmoiled with some heart-burning: behold, faith draweth us in such wise unto stillness, as finally we conclude thus: Out of all doubt, the goodness of God will never forsake us howsoever the world go, but we shall always found him favourable, although he show not himself so at the first brunt. Thus ye see what we have to gather in effect upon this strain. Now we see whereat job amed when he said, although God kill me, yet will I put my trust in him: and yet nevertheless I will reason with God, and reprove mine own ways. For the Hebrew word that he useth, signifieth to Reprove, and also to Debate, or Plead. So then his saying and protestation is, that he is not the man whom the parties that had spoken, took him to be. For they took him to be such a one as would have played double or quit, that he would have trusted no more in God, and that he had spoken those things as it were in despite [of God.] But he telleth them he is none such, for he holdeth him still to his trust in God. Now then seeing that he trusteth in God, he must of necessity submit himself to him. For too trust in God is not too shrink away from him, and to hold one's self aloof: But contrariwise to trust in God, is to come unto him, & when he seemeth far off from us, even then to strain ourselves to get to him: & therewithal moreover to do as the holy scripture telleth us: namely to shroud ourselves under the shadow of his wings, and to return unto him, that he may receive us into his lap, as a child is received of his own father. You see then what is contained here. For when job saith, he will trust in God continually: he showeth that he is not as one of these stragglers that make outleaps, because they be desirous to play the horses that are broken loose. It is clean contrary (saith he:) for I desire nothing but to be near him, and that he should have his hand upon me. Hereby then is he cleared of the false slander that he was charged withal. But yet nevertheless he saith afterward, Behold, yet must I reason with God concerning my ways: that is to say, the hope that I have is not such as is utterly unmingled with complaints, so as I should not lift up myself nor murmur against God at all. True it is that this proceedeth of infirmity, yea even of sinful infirmity worthy to be condemned. But how so ever the case stand, God letteth him not go altogether. For as I said afore, faith overruleth our affections. When we trust in God, and call upon him, it is not as much to say as we should never have any bickerings in ourselves. But faith must get the upper hand, the peace whereof S. Paul speaketh must win the victory: that is to say, it must get the mastery in our hearts. In that he speaketh of the peace of God, and attributeth victory unto it, he showeth well that we shall have turmoilings in us, and that we shall be tossed to and fro. But what remedy is there for it? This peace of God must be of such power as it may get the mastery in the end, and all our passions be brought in awe of it. Then let us mark well, that in protesting that he will trust in God, job doth also confess his own infirmity, and show that he is not so perfect but that there is always some fault to be found in him. But yet nevertheless he fleeth always to God for refuge. Sigh the case standeth so, let us also on our side understand that when we be shaken with the provocations of our flesh, and our own affections do somewhat carry us away: we must not therefore despair, nor imagine that God will help us no more. But let us pluck up our hearts to trust in him, and although we do it not so perfectly as were requisite, yet let us be sure that he will make us to feel that our waiting upon him is not in vain. For he will strengthen us continually more and more in faith, and make the same to get the upper hand of all the temptations of the world and of this present life.  
But let us fall down in the presence of our good God with acknowledgement of our faults, praying him too make us feel them in such wise, as being ashamed of them in ourselves, we may labour to have our recourse to him and to his mercy: And that it may please him not only to forgive us our faults that are past▪ but also to rid us out of the miseries wherein we be: that being received into his protection and custody, we may never slip from him, and that howsoever Satan practise against us, he nevertheless will be always so at hand, as we may ever have wherewith too beat back the assaults that our mortal enemy maketh upon us. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, bringing back all poor ignorant souls, etc.   

The lj Sermon, which is the third upon the thirteenth Chapter.  
16 He will yet still be my help: and the hypocrite shall not come before his face.  
17 hearken to my words, and mark what I shall tell you.  
18 When I shall have set down my case, I know I shall be justified.  
19 Who will pled against me? For if I hold my peace I am undone.  
20 Only grant me these two things, and then will I not hide myself from thy sight.  
21 Withdraw thy hand from me, and let not thy wrath make me afraid.  
22 And [then] if thou speak, I will answer: or else I will speak, and answer thou.  
WE have seen already the protestation that job made: that is to wit, that he would still trust in God, even when he were overwhelmed by his hand. And (as I said) that was to show how he had a deeper conceit and feeling of God's judgement than men commonly have: according whereunto he knew that there was a double righteousness in God. Now he confirmeth and ratifieth the same matter anew, saying that God will be his help: yea: For the hypocrite (sayeth he) shall not come before him. As if he should say, I know that I present myself before God, and therefore I am sure that after he hath handled me so hardly, and afflicted me with extremity, he will still show himself to be my Saviour. Whereupon then doth job ground the hope of his welfare? Upon that he dareth approach unto God. True it is that the hypocrites do also approach unto God, according as it is said in the eight and fiftieth of Esay, This people seeketh me day by day, and they press to me as if they would know my ways. We see that these hypocrites which have no affection nor zeal, do nevertheless make many windelasses, and martyr themselves, and it should seem there were nothing but fire and flame in them to get near unto God. Yea, but they do nothing else but turn the pot about. It is not for that they be desirous to come the straight way unto God, but they would fain be quit with him, without coming to him at all. As how? we see how the hypocrites are very full of devotion, and are buzy about this and that. And what pretend they thereby. When the Papists hear three Masses in a day, when they make much bibblebabble, when they take holy water, and when they troth from altar to altar: it is certain that they pretend too serve God: but their pretending of it is in such sort, as God beholdeth them not near at hand, but they withdraw themselves and stray far away from him. And that is the cause why the Prophet jeremy likeneth all these braveries, and all these maskings, and all these ceremonies that are among men, unto a thieves cave. For like as a thief retireth into covert, too the end he might not be seen, and his fault come to light: even so do hypocrites make sundry colours and lurkingholes in this and that and in every thing which they call the service of God. But what for that? It is too the end that God should demand nothing of them, but let them alone as they be, that they may cover themselves under that mummery. Thus than you see that the hypocrites make countenance of approaching unto God, howbeit that the same be not in truth. Therefore although they be puffed up with fond misweening, yet are they never the nearer unto God for all that: and although they perk up with their nebbes, and be bold to make many protestations, in so much as it seemeth that they would even run upon God [for haste,] yet come they never the nearer unto him, but [their doing so, is] because they are besotted, and think not upon God: for if they thought upon God, they would not be so bold. We see then that when the hypocrites have played the fools in their own fond trifles, and dallied with God as it were with a little baby: they think themselves as righteous as the Angels, and that there is no fault to be found with them: and that if God demand any thing more at their hand, he doth but press them to much, and that they are so far from being indebted unto him, that (to their seeming) he is beholden unto them. You see then how the hypocrites flash out fire and flame in such sort, as it should seem they would run upon God: But why is that? Because they think not of him, nor have any lively feeling of him in their consciences. Too be short, a man shall never come too God with a good heart, and with a pure and free affection, except he honour him, and in honouring fear him, and in fearing trust in him. All these things (say I) must be in a man's heart before he can ever come unto God, and have any acquaintance with him. The first point (I say) is to honour God: that is to say, to know what his Majesty is, and that it becometh us to yield ourselves wholly thereunto, to do him homage. Until we have conceived this Majesty of God which is above us, we shall never be desirous to come unto him. Fear must also be matched therewithal: that is to say, after we have granted him all sovereignty and dominion, we must be desirous to serve him, and to walk as he commandeth. But this fear alone is not enough. Therefore we must learn to know God's goodness, that we may put our trust in it, which also is the mean to come unto him. And for this cause job saith, that the hypocrites will never appear in God's presence: that is too say, they will shun God as much as is possible: according also as we see that when they be spoken too of death, they torment themselves, and yet notwithstanding it is the way to come unto God, howbeit that they utterly eschew it. job then, after he hath said that the hypocrites will not come near God, protesteth that he himself is none of that number. For proof whereof, he cometh to God. Yea, and he seeth there is no reasoning with mortal men, and therefore he resteth no more upon them, but had liefer that god should hearken to him, and that he might have leave to speak as if he were before his face. Hereby he presupposeth that God will be his help still. But by the way, the words that he useth are somewhat strange, as we have seen the like heretofore, and shall see the like hereafter. Howbeit, to the end we may have the true exposition, let us follow the order that is held here. Hearken ye to me (saith he) and receive my words: for when I shall have set down my case, I know I shall be justified. Here job presupposeth that he hath so good reasons to defend himself withal, that he shall be quit before God if he may have leave to pled his case. And he pleadeth not before men, (for he had to deal with deaf ears) but he would have those to whom he speaketh to hold their peace, and to hear what he shall debate, and too wait for the end and issue of that which shall be uttered of God. We see then what the sum of his intent is: that is to wit, he meant to say that he should be quit, if he might have leave and liberty to debate his case. And whereupon dependeth this? We must call to mind, what hath been declared afore, that is to wit, the two sorts of God's righteousness: That God will sometimes judge men by his law: for there he hath given us a righteousness which is throughly known and apparent unto us. God doth as it were enter into covenant with us, when he giveth us this rule: mark how I will have men to live, he that doth not all these things, cursed be he: and who so ever performeth my law, shall live. Seeing then that our Lord hath so certified us of his will, he hath showed us a righteousness that is altogether apparent. But if he should judge us thereafter, we should be fain to enter into an account, and to to examine our life by every commandment, and too think with ourselves, Go too, wherein hast thou done amiss? Behold, thy God requireth such a thing: hast thou performed it? Not: then thou seest wherein thou art faulty. Mark (I say) how we shall be condemned by the law. Likewise on the contrary part, if we know ourselves to have fulfilled God's law, (which is unpossible, but I admit it were so) I say when a man trieth his works thoroughly, if he find that his life hath been conformable to God's law, then is he justified after the righteousness that is apparent and known to us. But yet for all this, job hath protested heretofore, that there is a higher righteousness in God whereby he could condemn even the Angels. Wherefore is that? For although God allow a man's life when it is thoroughly framed according to his law: yet is not he bound thereby, neither is it as much to say as we own him no more service, and that he should hold us acquit. For if we compare the perfection that is in God, with the perfection that is in the creature: what will come of it? The Sun may be darkened though it give light to all the world: that is to say, there is nothing that can suffice or satisfy that matter. So then let us mark well that when so ever God listeth to judge us by his law, although we know no evil nor vice in ourselves, yet should we not be righteous for all that. But let us come to that which job saith. When so ever I shall have leave to pled my case (saith he) and to lay forth my matter in order, and to allege all my reasons: I know that I shall then be justified. That is to say, If God would judge me but according to his law, and that I might answer to show what my life hath been: then should I be justified. But I have told you that this is impossible. For there needs none other proof to show that all men are cursed and damned, then that God saith, that whosoever performeth not all these things shall be accursed. When S. Paul goeth about to prove that no man shall be justified by the deeds of the law, but that we be all guilty before God, so as all mouths must be stopped: he allegeth the same sentence. Yea? But doth it follow thereupon that we are all damned? We must look whether we do God's law or no. And S. Paul presuppeseth that we do it not: that is to say, that there is none which dischargeth his duty, but all of us are far off from it. So than what meaneth job to say that he shall be justified if God would admit him to stand to his defence, as if God had not whereof to accuse him, or that he were not faulty in any thing? And we know that in so much as he was a mortal man, he was clothed with many infirmities and sins. How then doth he mean that he could be quit? First of all we must call to mind what hath been touched heretofore: namely that job looketh not simply at his own deserving, nor what he is of himself: but at God's intent in scourging him. As how? We have seen that God findeth sins in us that are worthy to be punished: Go to, he beareth with them, and forgiveth them, and yet in the mean while he will afflict us for some other cause, as befell unto job. True it is, that he was a wretched sinner, & that God according to his law might have punished him extremely: but yet notwithstanding he had no such respect. We have seen afore, that God punished not Job's sins as of set purpose to punish him, as if he should say, I will punish this man because he hath deserved it, or because he hath lived naughtily No: God had no such respect with him. What then? He intended that job should be a mirror to all men, to the end that when we behold him, we may have occasion to humble ourselves, (knowing that God's hand is too heavy for us to bear, & also considering our own frailty, and that according to his secret and incomprehensible justice, he might handle us a hundred thousand times roughlier than he doth) & therewithal also have an eye to the patientness of the man. God then meant to use job to all these matters: and so we see that his intent was not to punish him. And that is the cause why job saith, that if he had leave to speak and to open his case at large, he should be found righteous, according to God's intent: that is to say, as in respect of the present affliction that he endured, God should not found any iniquity in him in that behalf, but contrariwise allow him for one of his servants. But job in so saying rejecteth not the forgiveness of sins whereupon all our righteousness is founded. We say that men are made righteous by only faith, because we are damned in our works (this is true) and bring all damnation and cursedness before God, and therefore must all of us abide shame and confusion. For this cause it standeth us in hand to borrow a righteousness that God may like and allow: which thing is done when our Lord jesus Christ clotheth us with his own righteousness, and the same is allowed us before God. You see then that we become righteous by faith, because we be cleansed and scoured from our sins in the death and passion of our Lord jesus Christ. And in the mean time God guideth us by his holy spirit, and guiding us accepteth the service that we yield him, that is to say, he accepteth the goodness which he hath put into us. For there is not so much as one drop of goodness in us, which is not given us from above. Therefore like as God giveth us his gracious gifts, so doth he also take them in good worth. But how can our works please God? It is in that he hath not an eye too the imperfections that are in them. For there is not any thing in us but it hath some blemish before God: but he regardeth not that: he beareth with us of a fatherly love. You see then that we may be righteous before God: yea verily insomuch as it pleaseth him to like well of us, and not that he is bound to it, or that we have deserved it. After that manner job saith that he shall be found righteous: whereby he excludeth not God's grace and mercy, which he extendeth to those that are his, in bearing with them and in not handling them rigorously, and calling their life to accounted point by point. And heerewithall let us mark also, that job speaketh excessively as he hath done afore. What is the reason? He was as a man that raveth, and as one that is astraught that he woteth not where he is. For this cause he disputeth not but of God's secret rightfulness which was overrough to him, and therefore he saith, it is no marvel though he be so troubled, and as it were swallowed up of despair, seeing that God persecuteth him after that fashion without showing him why. job then is as it were astonished in such sort as he hath not an eye to that which he knoweth to be true, namely that God can well make him too feel his sins when he examineth him but only according to his law: but he considereth that in as much as God pardoneth his servants that walk in soundness, it is a strange thing that he having done so, yea even with all his heart, is nevertheless handied so roughly, and feeleth the heaviness ofhies hand. For the better understanding hereof, let us look upon that which he addeth. He desireth God to graunthym two Articles: and then (saith he) I will not hide myself from thy sight: that is to say, I will be ready to receive what punishment thou listest, I will no more complain that thy hand is too rough to me, I will no more plead with thee when thou pressest me, conditionally that I have those two points. The one whereof (saith he) is that thy hand should be withdrawn from me, and that they terribleness should no more dismay me. By this he meaneth too say, that he prayeth him not to execute his judgement before he have indicted him. job thinketh it very strange that God should scourge him so sore without making him privy wherefore. It is all one therefore as if a prisoner should desire be set at liberty, when he knoweth himself to be quite and clean shaken off, and that men will not give him any hearing at all. What shall he do? If a prisoner be tormented without any examination, without any question put unto him, or without any proof or information laid against him, if yet nevertheless he be thrust into a deep dungeon, if he be set in the stocks, (as job complaineth here) specially if he be strained upon the rack, so as it should seem he were like to be dismembered: I say if a poor prisoner were handled after such a fashion: what would he say? job then complaineth that God doth now execute such a rigour against him, and yet no action commenced against him. Thus ye see the first point whereof he speaketh. Theseconde is, That God should call him. That is to say, that his case might be laid forth orderly, as when rigour ceaseth, and men deal by order of law. Well (sayeth he) let the action be commenced, and I will no more hide me from thy sight: that is to say, I will not refuse any thing whatsoever it be: dispose of me as it shall please thee, and I will be patient, and obey thee in all points. We see then that job is excessive as a man out of his wits. Why so? For had he looked well to himself, it is certain that he should have known that he had not aught for which he might have showed himself before God, but that he must have been fain too have come with his head hanging down: like as when men come to that point, that they must be fain to acknowledge their own wretchedness, & stand confounded before him. job therefore would not have used such manner of talk, if he had not been forepossessed with a marvelous great amazedness, so as he had no moderate discretion in him to humble himself before God as become him. But by the way we have a good and very profitable lessonto gather of this present text. And first of all let us remember that which I have said already: that is to wit, that if God list to handle us after a more rigorous manner than that which is contained in his law: yet hath he authority to do it as judge of the world. We may well reply to the contrary: but we shall gain nothing by our murmurings. Therefore have not we good cause to humble ourselves? Furthermore, let us consider a little in what case we should be if God should handle us but according to the measure that is convement for us. For I have told you that God hath given us his law, not respecting that which we own unto him, nor also to utter the perfectness of his own righteousness: but as having a regard to that which is meet and convenient for creatures. But in stead of approving our life before him, when it cometh to be judged by his law: we be feign to stand ashamed of it, yea and that not in one sort, but in a thousand. For our sins and misdoings are a bottomless gulf. Seeing then that the case is so, there remaineth nothing for us but to humble ourselves and to sigh, and to be ashamed of our shamefulness. For (as I said) we may well check with God: but that will always be a cause too provoke God's wrath more and more against us. Furthermore let us bear in mind, that God's visitations are very hard to be borne, seeing that job was so carried away as he witted not what he did, and was as a man out of his wits. Why so? Because God pressed him with his terribleness. And hereby we be warned, that if God punish us rigorously, we must needs be overwhelmed with despair, and be utterly confounded. It is true, that so long as we be a good way off from blows, we can be stout enough: but when God cometh to justle with us in good earnest, we feel what his force is, which we had set light by before: and whatsoever we imagined to be in ourselves, shall be less than nought, and nothing else but smoke and fond surmising. It is requisite to know this. For we know there is nothing more against our salvation, than the said presumptuousness wherewith we be besotted. This maketh us rash and to run at random: and we not only are not contented to pass our bounds, but also we would fayne sty above the clouds. You see then what is the cause of our decay: namely this foolish overweening, wherewith we be dazzled. And moreover the same doth so hinder us from calling upon God, that whereas we aught too resort too him for refuge, and too brood ourselves under his wings: every of us runneth riot, and to our own seeming we can move mountains and work wonders. Thus ye see wherein the chief point of our salvation halteth: that is to wit, that whereas we aught to flee unto God by prayer of supplication, specially when we be pinched with any adversity and at the last cast: we go too seek worldly helps, or else we yield too our own fond fancies which have deceived us. Would we then be exempted from such illuzions and vain thoughts▪ Let us look upon ourselves in the example of job, & consider that seeing he hath abidden these spiritual battles (that is to say, seeing god pressed him in such wise that he felt him as his enemy) if God do now adays show himseife our judge, we can not shun his hand nor escape his rigour. True it is that if we have any such conceit, we shall be so dismayed, as we shall see nothing but the gulf of hell gaping upon us, and it shall be impossible for us to have either reason, modesty, stay, or measure at all. And well aught we to consider this, that we may quake at it. Yea, but our quaking must be such as the terror of it may not continued in us, but that we may come to the remedy of it: that is to wit▪ we must pray unto God to grant us the grace to find rest in him in the mids of our troubles, and that we may be sure of it, notwithstanding that for a time he make countenance to set himself against us, to destroy us utterly. Lo how we have need to pray unto God that he will not handle us rigorously. And moreover when he saith, Grant me these two things, and I wilcome with my head bolt upright, and I will not hide myself before thee: Let us mark that it is not for us to summon god in desiring him that he should not punish us before he have made us to understand our sins. And why? For it were to great an intruding upon his jurisdiction. Shall the wretched offender appoint his judge what to do? True it is that an earthly judge may be overrigorous (for a man may be pressed too cruelly:) but it cannot be so between God and us: for whensoever he punisheth us he beareth with us, and as for excess, there is never none in him. It is true that we perceive not why he doth things, neither do we see the balance and weights which he useth. Nay rather it seemeth to us, that he turneth all things topsy-turvy: and yet for all that, it behoveth us to honour him in his secret judgements. And let us assure ourselves that the things which we think to be full strange, are nevertheless ruled in all uprightness and equity, in as much as they proceed from him, and that they shall be manifested to us in the end. Then need we not to have this pride of desiring to range God unto our fancy, and to require him to do so or so. But let us content ourselves with his good will, praying him to give us patience and full obedience, till he have made us perceive that all his doings are good. Verily we may well desire God to indite us before he punish us. Wherefore. To the intent we may be our own judges. For what shall it avail us though God punish us even with extremity▪ if in the mean season we continued stubborn in our naughtiness, or if we be so slothful and dull headed as not to think upon them at al● It would always be to our greater damnation. God should beat upon us, and we would not bow down our backs. Our heart would be neverawhit the more suppling, in so much that it would become like a stith which beateth back all blows. So then God's chastisements shall never further our welfare, except we be our own judges to condemn ourselves first. And how may that be if we know not our faults? For as for those that say, I know that I am a wretched sinner, & have well deserved the punishment that I suffer: and in the mean while enter not therewithal into their own hearts to feel their sins, such are but hypocrites in saying I have well deserved this chastisement without knowing how or wherefore. True it is that we aught to condemn our sins which we know not of: but yet must we begin at this point, namely of examining our consciences, by seeking there for the thing which is enough to convict us. Otherwise it is unpossible that ever man should humble himself before God, and condemn himself truly and unfeignedly. So than ye see to what end we may require God to enter process against us before he punish us: that is to say, that he show us the favour to lay our sins before us, to the end we may see our own condemnation, and first of all be beaten down in ourselves. Lo in what wise we may make that request, and not by reason of astonishment as job did, when our affliction carrieth us away. Nevertheless although it be lawful for us, yea and behooveful also to make such petition unto God, (that is to wit, that he would admit us and receive us to debate our case with him:) yet must we not require him to withdraw his hand. For God can well do both these things at once: that is to wit, he can make us our process, and therein show us that he hath just cause to punish us, when we see our sins: and therewithal also continued to make us feel the strokes of his hand. God then can well do both those things together: And forsomuch as they may match together, the receiving of them together must not be thought strange: But I told you that in this behalf we must not be altogether like job. And why? For when he requireth after that manner to be admitted to his defence, it is all one (as I have told you already) as if he would plead against God. For according as he had said that he should be justified and acquit: he addeth now, That he will speak first if God give him leave to speak, or else he will answer when God hath begun to speak. Here job maketh not his request to the end aforesaid, that is to wit, to pray God to moderate his rigour, and yet notwithstanding too make us too perceive our faults, and that when he hath brought us to such lowliness as we can become our own judges, than every one of us may willingly pass under condemnation. But Job's intent here is into enter into a clean contrary case. We see then wherein he faileth: and this is showed us to the intent we should follow the measure that I have spoken of already. Now we see the profit that redoundeth too us by this doctrine, if we can apply it well too our use: that is too wit, that when we desire too be heard at God's hand, the same must not be too bring excuses as though we were not faulty, and that we could lessen our offences, or rather make them none at all: but it must be too enter into the knowledge of them, yea and to enter in such wise as we may be utterly thrown down, and there may be none other shift for us but to flee unto God's goodness: and that when we shall have condemned our whole life, we may notwithstanding not cease to trust in the mercy which he hath promised to wretched sinners, when they mislike of their sins and condemn them, desiring nothing but that God should receive them to mercy. Ye see then in what wise we aught to practise this said request. But it is hard for us to attain to such reason, and therefore we must strain ourselves to it. For this hardness must not put us out of heart, but rather provoke us too run unto God, praying him of his grace too touch us in such wise with his doctrine, as by the means of his word we may offer up such requests unto him as we may feel in the fruit of them. Our faults are told us daily, and yet there are few that think upon them. God therefore perceiving us to be so slow, yea even in such sort as he is not able to move us by his word: lifteth up his hand, and sendeth us some chastisements. And because that if the affliction be but small, it is nothing to us, we do but shake our ear at it as the proverb saith: God doubleth his stripes, and scourgeth us more and more, holding our nozes to the gryndstone (as they say,) and withdrawing himself from us, so as his spirit is as it were quenched in us, and we feel not that he governeth us any more, in so much that we become poor desperate souls, and cry out alas, what is this? afterward we become so enraged that we would fain have God to give us some release, and if he give us it not, ye shall see us utterly past ourselves, so as there is no remedy in our state. Then may we well desire God to withdraw his hand and to give us leave to say, Alas, Lord, thou seest I am a silly creature, I feel here thy chastisements which are overgreat, considering mine infirmity. True it is this chastyzement is due to me, yea and I aught to feel yet much more: but my strength is so feeble and weak, as (to my seeming) I am already shut up in the dungeon of hell. Alas my God, vouchsafe thou therefore to allay thy rigour a little, that I may have leisure to take my breath, and too bethink myself better than I have done. When I have such a relief, I will come to thee, and my wounds shall be assuaged. For I see that the very mean to take good by thy scourging, is that I abide not unreformable under thy hand. Behold the goodness that God doth unto us, when he suffereth us to come unto him. Nevertheless when we make such request unto him, it must be done with such condition as this. Well Lord, it is true that the petition which I make is for my necessity, thou seest I am able to bear no more, and if thou prevent not the mischief, I must needs fall into such a gulf of confusion, as I shall never get out of it again. Nevertheless Lord, I refer myself wholly unto thee, thou knowest what is meet and convenient for me, and thou art able to remedy the extremities wherein I am, according as thou haste infinite means to pluck thy servant even out of death. Now than if we add this condition, God doth well suffer us to make such request, yea and he will like well of it. Lo what we have to mark in this sentence. But by the way we must not think that job was so far overseen as too bear himself in hand that he was faultless, and that he was ready to enter into law with God and to plead against him, weening that he should get the better hand. Let us not think that job was sotted with such a folly. What then? We must think that he spoke without advisement, as we be wont to do when our affections overmaster us. For we have our eyes so bleared, as we discern nothing at all. As for example: If a man be besides himself for grief and anguish as he knoweth not himself any more: some light words will escape from him, and if he be told of it, he will answer it was not so. Yet is it true that he shall have spoken them, Yea but it shall not seem so too his own understanding, because his wit is troubled and confounded. For (as I have said) our passions carry us away in such wise as we be in a manner beside ourselves in that case: and yet in the mean while God ceaseth not to maintain always a knowledge in us, the which shall notwithstanding be as good as choked. When a man covereth a fire with ashes and earth, if there be a great Coal in it, it will lie hid underneath, and a man shall not see any thing nor perceive any heat. Even so doth God sometimes suffer all discretion too be as it were choked in us, and in that case we see nothing but the ashes, that is to say the passions that are uppermost, and we see some steam, but the fire showeth not itself at all. Even so then standeth the case with us. And when job made this protestation, he felt himself in such extremity, that he sought means too come before God, saying that he would be the first that should speak. Let us be sure that he spoke this as a man utterly raving in his fits. Seeing the case is such, let us learn to walk always in humility, and let us be well aware that our affections do not carry us away after such a sort, as we know not what we do or say. Lo here a sentence that is very profitable and full of good learning. For first of all we see that our affections are like wild beasts: which dash us against God. But let us come to rush at him, and what shall we win by it? Are we harder than he? Are we able too make him to bow, or else too break him? Alas we must needs be crushed and broken in pieces when we rush against him so furiously. And not only so: but also he will overthrow us with his blast, he needeth but his breath (as the Scripture sayeth) to destroy us, undo us, and bring us to naught. Therefore let us understand that our passions must be repressed, and we must hold them in awe, yea and we must as it were fetter them: that is to say, we must do the uttermost that we can to abate the heady frant●knesse that is in them. For else what will become of it? we see what hath happened to job, that holy man, the mirror of patience, who persisted in the mind to obey God, and yet notwithstanding it is to be seen that there was such a violence intermeddled with it, as he fell to rushing in such wise as he witted not where he was. So much the more than aught we to pray heartily unto God to rule our passions when we see them so unruly as we be not able to wield them, and that he will repress them in such wise, as they may not come to lift up themselves against him. Furthermore if we have happened now and then to overshoot ourselves, so as we have passed our bounds and not hearkened unto God: let us not be discouraged therefore: for there is a remedy for it: which is, to pray unto God that he will bring us unto reason again. And moreover let us kindle again the fire that is going out: that is to say, when we see that good conscience is as it were fallen a sleep in us, and in manner choked, so as we have not so much as one spark of light, but are as people confounded: I say when we perceive that: let us labour to come to reason again, that we may say, where art thou, thou wretched creature? Thou seest that thou flingest thyself here as it were at adventure, yea even against thy God, and that there is no wit in thy words. Therefore it standeth thee on hand to restrein thyself by measuring of passions which are over vehement and excessive in thee. Lo how it behoveth us to come back unto reason, when we found ourselves so dismayed as we know not what we say: and let us assure ourselves that that is the thing whereby we must bethink ourselves, more nearly, that we may abstain from such excessive speeches as we see job hath uttered here, yea even without advisement. Then let us learn to moderate our passions in such wise, as we may desire nothing but that God will give us the grace to take such taste of his goodness and mercy, that although it seem that we should be confounded, yet we may not cease to rejoice, and to rest ourselves upon his goodness, that we may glory in him even in the mids of our afflictions.  
But let us cast ourselves down before the sight of our good God with acknowledgement of our sins, praying him to make us perceive them better, and to make all men forward and willing to come yield themselves unto him: and that when we shall appear before his judgement seat, we may not come with other condition than first of all to be our own judges, if we will be quit at his hand, and be received unto his favour and infinite mercy which he hath showed us in our Lord jesus Christ: and that whensoever he scourgeth us, he will so assuage the smart of his rods, as we may know how that his chastising of us is to our profit, and that by means thereof we may be the more stirred up to turn again unto him, and to strengthen ourselves more and more in his goodness, even till we be come to the place of rest where we shall fully enjoy his favour and gracious gifts which we possess as now but by hope. That it may please him to grant this grace not only to us, but also to all people. etc.   

The lij Sermon, which is the fourth upon the xiij Chapter.  
23 How many sins and iniquities have I●shew me my misdeed and my transgression.  
24 Why dost thou hide thy face, and take me for thine enemy?  
25 Dost not thou follow after a broken leaf? dost not thou persecute dry stubble?  
26 Thou writest bitterness against me, and makest me to possess the sins of my youth.  
27 Thou lockest my feet in the stocks that I cannot scape, and thou printest them in the soles of my foots.  
28 So shall he rot as an old tree and as a garment that is moth-eaten.  
Heretofore job declared a thing that is very true, as I touched yesterday: which is, that when God scourgeth us, and we see no reason why, if we should go to law with him, for every point that we could lay for ourselves, he could lay an infinite number against us, so as we should be put to confusion, I mean even the rightuousest men that are. And this is true also, that although we seem not to be faulty by the law and common rule: yet must God be acknowledged and declared to be righteous, and that we shall reap nothing but shame when we have pleaded never so well for ourselves. And this dependeth still upon that which was handled yesterday: that is to wit, that God hath a secret righteousness above that which is known unto us as it is declared to us in his law. For if the very Angels were examined by that righteousness, they should be condemned, & there is no creature (be it never so pure) that is able to satisfy that. And this is it that job pursueth a new. For he saith, Show me my misdeeds and mine iniquities, how much I have sinned and transgressed. True it is that here he confesseth, that forsomuch as he is scourged by God's hand, it behoveth him to humble himself: howbeit that he cannot patiently endure that God should scourge him without showing him the reason why. And that is the thing wherein he faulted. For if God make us perceive our sins, and that we see as it were with our eyes that Gods punishing of us is because we have offended him in such manner and such: it is so much more, and therein he doth us great grace, at leastwise if we have the wit and discretion to condemn ourselves, that we may ask him forgiveness. But if we be hardened, what are we the better for the knowing of our sins? Notwithstanding, if God hold us imprisoned when we be beaten with his rods, so as the stripes be hard for us too bear, and we know not what he intendeth nor for what cause he scourgeth us after that manner: yet must we not murmur, but cast down our countenance, and say, Lord I will tarry thy leisure till thou show me what is the end of this affliction. True it is that we may well wish it would please God to make us perceive what his meaning is, that when we know his will, we might profit by it: it is lawful enough for us to make such a request. But yet therewithal we must have the mildness to hold our tongues, until it please him to show us more at large that which is unknown to us. Well then, that we may far the better by this sentence, let us mark that job perceived, how it was God that scourged him. Mark that for one special point. Secondly he was fully persuaded that he should not amend his case by pleading against God: and furthermore also he knew that God scourged him not after the ordinary manner as he is wont to punishmen: he handled not job after that fashion. Therefore he knew that that which he endured was not a common chastisement, and such a one as a man might bring under ordinary rule, but a secret and hidden determination of God. job knew this: and he aught to have been patient. In all the things that I have spoken of, he failed not a whit. For it is a great matter when we not only perceive how it is God's hand that striketh us, & feel the strokes of it, but also know whereof they proceed. You see then a thing that is good & right profitable. And seeing we know that God shall always be found righteous, and that we may well grudge against him but we shall never further our case by it, but we must needs be evermore condemned See ye not a good lesson, if we can learn it and bear it in mind? Also the same will serve to humble us, so as we shall have our mouth shut, to the end we may restrain and bridle our affections, that we stomach not matters against God. And let us understand that there are secret judgements in him, which we cannot perceive: which thing serveth also too hold us so much the more in awe, that we may not be pro voked through presumption and malapertness to dispute against God. Thus than ye see good things. But yet therewithal men must have a stay of themselves, when they perceive that God punisheth them, and they know not wherefore. I say they must be quietminded and tarry till God discover that thing unto them which as yet is concealed. In this point job failed. But let us consider that he was forepossessed with the grief that he endured, so greatly as it is not to be wondered at, though he were astonished and desired God to handle him at leastwise according to his sins, and not to persecute him any further. For when God bendeth himself so against a poor creature, and so stretcheth out his arm as it seemeth, he will thunder upon him: and when a man hath no respite but is tormented more and more, so as he seeth no end of his misery, but is as good as overwhelmed in that behalf: alas it is no marvel though some wandering words scape him, and even so is it with job. Wherefore let us learn too pray God, that when it shall please him to put us to such encounters, he will not suffer us to quail▪ and specially that when our infirmity showeth itself, so as we be at the point to enter into wicked imaginations, he will pluck us back to himself, and bring us again too such state as we may glorify him in his incomprehensible judgement. Thus ye see what we have too mark in the first place upon this strain. But now a man might demand here, why job useth not singly the word Sin alone, to say, Show me how many sins I have, but addeth Iniquities, transgressions, and misdeeds. to what purpose doth he that? It is all one as if he should say, when God hath examined me thoroughly in all points, he shall find no cause why to handle me so roughly. Not that job esteemed himself righteous (as I have said already:) but he speaketh out of a troubled mind, so as he hath no regard of those things, but only resteth upon considering that he is no such person as his friends had reported him to be: that is to wit that God punished him because he was a greater sinner than other men. And in this he hath a good case: but in the mean while he considereth in not at all, as he aught to do. Finally job declareth that when God shall have searched out thoroughly all the evil that is in him, he shall found that the punishments which he endureth, are not because of his misdoings. Some there are that in this place have made a distinction between wilful sin, and sin of ignorance: between that which is committed against God, and that which is committed by oversight, as they term it. But that distinction hath no substance in it. job (as I have touched already) meant rather to set down the case in particulars too the full. And for the better perceiving hereof, let us mark that when God speaketh of his law and of his commandments, he useth diversity of terms, as Ordinances, Statutes, Decrees, judgements, and such other like: for there are a seven or eight words that import all one thing. And why is that? First and foremost his meaning is to show, that if we walk not rightly we cannot allege ignorance. Why so? For he giveth us full instruction how we aught to live. Those therefore that go astray make no reckoning of obeying God. What is the reason? If we would study his word well, we could never do amiss: for that would guide us in all points and all caces. Ye see then for the first place whereunto this diversity of words serveth when it is said, Statutes, Ordinances, Observances, Proclamations, Decrees, Testimonies or Witnessings: judgements, etc. All these serve to show that God guideth us so carefully, as we cannot make one false step, if we follow that which he teacheth us. And therefore we are the more unexcusable if we do amiss. For God hath set many bars in our ways to hold us back, he hath made us a certain path, he hath set us bounds on all sides, he himself guideth us that we cannot serve to the right hand nor to the left, and with his doctrine he giveth us admonishments, confirming the whole too our use. Now than if we take the contrary way: men may see it is of purposed malice, yea even as if we were out of our wits. Thus ye see how men are made unexcusable, seeing that God hath not commanded the thing that is good, in a word or twain: but hath ratified and established it by making Ordinances, Statutes, and Observances, even of purpose that men should be convicted of overheynous rebellion when they go against all those things. And on the contrary part, when the same manner is used in speaking of sin: It is to the end that men should be the better touched, and understand that they have not committed a small and light fault, but that they have deserved too be punished with rigour, and that their transgressions are horrible. As for example: When David in the twoandthirtith Psalm sayeth, that the man is blessed whose sins God forgiveth, whose iniquities are covered, whose transgressions are buried, and whose misdoings God rememembereth not any more. (See wherein mannes happiness consisteth:) wherefore doth David speak of Sins, iniquities, and Transgressions? Had it not been enough to have said in one word, Blissed is the man whose sins God hath forgiven? But he meant too express the infinite gracious goodness that God showeth us when he forgiveth us our sins. And why? For if he should call us to a reckoning, alas there would be none end, and we should not only be found in a●●e●age unto him in some one parcel: but assoon as he shall have cast us in one point, he shall be new to begin again in another. David then knew that men were plunged in damnation as deeply and horribly as might be, saving that God pulleth them back through his own infinite goodness: and that when he doth so, men aught not to overpass it slightly, as if he had released them but a debt of five shillings, but they must bethink them well of their misdeeds, of their iniquities, and of their transgressions: they must mind them thoroughly, and bear them in remembrance. By this than we see why there is used such diversity of words. But as now job is flat contrary: as if he should say, True it is that men may do amiss many ways, it is true that they be exceedingly blame worthy before God: but yet for all that, when my life is thoroughly examined, there will be nother misdoings, nor transgressions, nor iniquities too deserve that God should handle me after this fashion. But we must be heedful too bear in mind what hath been said: namely, that job meant not too justify himself as though he had performed all things to the full: but only had an eye too God's intent for the which he punished him. For it is certain (as we have seen already) that God had not respect unto his sins how great they were: but meant too prove his patience. Lo why he scourged him. But that we may take the more profit of this doctrine, let us mark first, that if God list to use rigour towards us, it is certain that for any one sin he may punish us in such wise, as we shall not know where to become, and yet he shall do us no wrong. Then of much more likelihood, if he listed to punish us for all our sins, there should be no end. And thirdly although he punish us not directly in respect of the faults that we have committed, yet shall he be righteous still, and it becometh us to sink down under him with true lowliness even in that behalf. These than be the three points which we have to mark. The first is, that if God listed too condemn us for any one fault alone, we have no cause to reply against him, and to say, the punishment is overgreat. We see what it booted Cain to reply against God in that wise: surely he could not deny the deed he was convicted of it afore hand: he had already said, am I the keeper of my brother's life? But when he saw that his iniquity was known: he spited at it, and gnasshed his teeth, and grunting said: My punishment is greater than I am able too bear. For behold I am as a forlorn man, thou chacest me, and where shall I become? Whosoever meeteth me shall kill me. Thus ye see how Cain murmureth against God, for that his punishment was too great. But (as I said) sped he ever the better for that? Not: his wickedness increased so much the more. Therefore let us keep our selves from repining, although we witted there were no more but one fault in us. For it is not for us to show what our sins have deserved: only God is the competent judge thereof. And therefore he must punish us, not after our fancy, nor as seemeth good to us: but according too his own judgement. Mark that for one point. Moreover for the second point we have too mark, that as our faults are innumerable: so also we must not think it strange that God should punish us after divers sorts, and double his stripes, and that we should be plunged deeper and deeper into so many miseries, and there languish as folk utterly forlorn. Let us not think this gear strange. And why? For our faults are without number. That is the second point that we have to bear in mind. For the third, let us mark, That God may well utter his hand against us, yea even to execute his secret judgements, when we have laboured to serve him with a good conscience, and employed ourselves faithfully upon our neighbours, yea and lived among men without fraud, without malice, and without violence. When we have worshipped and served God purely after that sort, and when we have walked uprightly with our neighbours: yet if God scourge us, we must still confess him to be righteous. We see not why: but yet must not we plead, we must come short of that, and say, Well Lord, thou wilt not show me the reason of this misery which I endure: nevertheless I think the time long, howbeit Lord it is wisdom enough for me, if I can humble myself under thy mighty hand. And furthermore do me thou this pleasure for the time to come, that I may know what thy purpose was, and that I may profit more and more: and howfoever the world go, let me not cease too glorify thee. Lo after what manner we aught to proceed. But after that job hath desired God to enter after that sort as it were into ordinary pleading, he addeth, Wherefore hidest thou thy face, and esteemest me as thine enemy? Is not that a following of a leaf that is already broken? is it not a persecuting of stubble that is already withered? Hear job allegeth his own frailty too get some ease of his afflictions, and some assuagement of his sores, as he hath used to do heretofore and will do again hereafter. And this manner of praying is good and holy, when it proceedeth of those causes as we see the faithful have done.  
And indeed here ye see what we have to bring unto God, when we would obtain favour at his hand to deliver us from our miseries and succour us: which is, too lay our feebleness before him. Whereas fools allege their own worthiness, and go about too bind God unto them: we can say nothing, but that we be wretched. How shall we then obtain mercy? Even by saying, Alas Lord, consider what we be, thou must be feign to have pity of us because we be thy creatures. When a man allegeth, Alas there is nothing but filthiness in my body, Lord if thou take away thy strength, behold I am brought to nought: and as for my soul, what hath it? it is but a little breath, and if that thou also withdraw thy breath (that is to say, the power that thou hast given me) I am thenceforth nothing. And furthermore there is so much ignorance, such store of vices, and so many wants in it, as is a wonder to see. Alas my God, when thou seest that I am so full of miseries, perceivest thou not how there is matter for thy mercy to work upon?  
We see then that when we be desirous too obtain favour at God's hand, we must take the same way that job doth here: Howbeit so as it be with another mind. For job was driven with too strong a vehemency, because he was weary too be so pressed by the hand of God, and thereupon he fretted himself. We must not do so: but our laying forth of our miseries before God must be to the end he may be inclined to pity us. And the holy scripture is full of such texts where the faithful say. Alas Lord what is man? Behold, David saith, Seeing that my life is but a breath that passeth away without returning, Lord, wilt not thou have pity upon us to succour us, seeing thou perceivest us to be so frail? And that God heareth such requests, it appeareth by other texts [as by this:] he remembered that they were but flesh, a breath that passeth and returneth not again. Ye see then ho 〈…〉 God witnesseth that when he showed mercy to the children of Israel, and dealt not with them according to their deserts: it was because he saw they were but flesh, and that there was nothing but corruption in them, and therefore he bore with them. Seeing then that Gods will is such as to spare us in consideration of the wretchedness that is in us: it is certain that we may and aught to allege that point unto him, when we intent to obtain mercy at his hand. Therefore let us mark well that the words which job useth are lawful for us, and that the same is a good form of praying unto God, so be it that we go to him with humility, and say, Lord, consider what I am, for I am as a leaf, yea even as a leaf that is already withered, and yet goest thou about to wipe me out and to overwhelm me utterly: and who am I? I am as stubble that is already dry, or as grass that is already cut down: there is no more life nor substance in me: alas my God, if thou persecute me moreover, what shall become of me? If we speak after this manner, God will accept such complaints. Not when we come to him with such pride as if he were bound unto us: but when we lay our miseries before him to the end he should succour us and remedy them: such manner of prayers are heard at his hand. And therewithal let us beware of questioning as job doth: Why esteemest thou me as thine enemy? job allegeth it as an unseemly thing for god to do, [as if he had said:] See Lord, thou art almighty: and what am I? less than nothing. And yet comest thou to hold plea against me, whereas I am but a wretched rotten tree, and there is nother life nor sap more in me. Wilt thou then try thy strength against me: as he sayeth heretofore, so repeateth he his words. And that is the cause why I said, that we must keep ourselves from being so carried away by our affections. For although God be almighty, and we as frail as may be: yet notwithstanding it is not for naught that he entereth into battle against us. If we think that strange, we must shut our eyes: that is to say, we must not be so overwise in our own understanding, as to say, I would fain know the reason why God handleth me after this sort. Let us keep ourselves from such presumptuousness. Yea marry, but what is meant by this, that God who hath all things in his hand, and with his only look maketh the mountains to melt as wax against the fire, or as snow [against the sun] who with his only word can destroy the whole world: doth nevertheless advance himself to fight hand to hand with me, I say with me that am a wretched creature? What meaneth that? Well may we argue on that sort: but God will make the conclusion to confounded us. Then let us not be overwise as I said, but let us take Gods scourging of us for good, how great, or how strong so ever he be, and how dreadful so ever his majesty be towards us: let us not cease too yield him the glory, assuring ourselves that he is righteous, and that he doth all-things according too reason, though he bend himself against us, and make countenance as though he would overwhelm us. But in very deed there is good cause why God should show himself our enemy, yea even though we be unable to withstand him, & that he despise us. For inasmuch as we be so proud as we will not stoop under him, and will always seem righteous: he must needs show us our lesson, yea and he must show us it by force: for by our good will we will not yield ourselves guilty, and therefore God compelleth us by scourging us according to our deserts. And is not this a just cause why God should show himself our enemy? Again, put the case that God mind not to scourge us for our sins: yet if he show himself to be our enemy and be against us, it is to the end we should fight against the temptation of desirousness to know why we be so condemned which is a very great and cumbersome temptation. God's meaning therefore is to see whither we will abide firm and steadfast in his service, notwithstanding that he seem to be our enemy. And seeing that his drift is such: why should we not bear it patiently? You see then how we aught to be restrained from pleading, notwithstanding that God show himself our enemy, and that there be no power nor ability in us to resist him. For he hath just reason to do so, though we be not privy too it, and again he showeth us it partly, wherefore we ought to be contented with the smallest taste that he giveth us. Heerewithall we must take warning by these two similitudes, what we be: namely to the end we may learn too walk warily, and also know how great need we have to be held up and maintained by God's hand and to be strengthened by his goodness. What is a man when God leaveth him in his natural state? No doubt but he thinks himself a jolly fellow. For we see how men are sotted in overweening, and bear themselves in hand that by their own wisdom strength and all that they have beside, they be able to move mountains and work wonders. But what sayeth the scripture of them? Behold a broken leaf, behold a withered herb, behold dry stubble. That is to say we be without freshness, without substantialness, and worse than nothing: and whatsoever glory we ween we have, it is but a blast. Seeing then that God setteth such mirrors afore us, let us look upon our own feebleness, and learn to humble ourselves and to rid and strip ourselves naked from all overweening. For what do men when they challenge any thing to themselves, but deceive themselves as it were wittingly and willingly? Lo how God cometh forth, and telleth us he will not have us so beguiled with fond and foolish opinions. And therefore he telleth us we be no better than grass cut down which withereth out of hand, so as we be without life, and destitute of all strength and grace. Thus much concerning this point. Now job addeth, That God holdeth him locked up as in a pair of stocks: and therewithal he sayeth also, that God writeth bitterness against him, and maketh him to possess all the sins of his youth: thou lockest me in the stocks sayeth he. And why is that? He sayeth that God showeth nothing but signs of wrath against him. And forasmuch as sentences are oftentimes given by writing: job having an eye to the common phrase of his country, sayeth, that God writeth bitterness against him: that is to say, that he chargeth him with the grievousest crimes that could be devised: Like as a judge that abhorreth a wretched offender which is before him, enhanceth his offences, and goeth about to show that they be so outrageous as they cannot be punished too rigorously. According hereunto, job complaineth, that God writeth so overrigorous a sentence against him, as it is enough too make a man's hear stand up stiff upon his head. And he addeth further, that he reneweth the remembrance of the sins of his youth, of purpose to make him possess them. And what doth this Making of him to possess them import? It is as much to say, as I could not be stripped out of my clotheses, but I must also be as it were bound. Like as when a man is in his house (for when he is abroad in the fields, he is after a sort stripped out of his possessions) even so dost thou Lord make me to keep possession [of my sins.] That is to say, I cannot be rid of this cursed and unhappy possession of my sins: I am so wrapped in them, as I cannot get out of them. Hear job acknowledgeth that God hath just cause to scourge him: but yet for all that, he ceaseth not to be out of patience and to chafe. And therefore so much the more aught we to stand upon our guard, seeing that he which was the singular mirror of patience was nevertheless provoked too such temptations. But now let us come to know why he speaketh of the sins of his youth. There are two reasons: The one is, because that in that age the lusts are seen to be whotest. And for that cause also it is said in the Psalm, How shall a young man order his ways? even by keeping thy word. Why is there more speaking of young folk rather than of others? It is because that man's nature which is always sinful and wicked, doth then cast up his greatest froth, and hath then most boiling affections: and therefore hath need of strongest bridle. Forsomuch then as men commit most faults in their youth: job speaketh precisely there of. And here ye see also why David saith, Lord remember not the faults of my youth. He speaketh expressly of that age, because he knew he passed it not without offending God many ways. For there is great unadvisedness, and unruly lust wherewith a young man is blinded, [insomuch that he thinketh that] nothing is unpossible to him, there is no staidness to rule him withal, but there is excess of overweening and such other like things. And so ye see one reason why the sins of youth are spoken of here. The second reason is, that job meant to declare that God brought all his sins too remembrance, as if he should frame an indictment of all the faults that he had done ever since he was a child. And in so doing he complaineth of overgreat rigour, as if he should say, Lord though I have erewhiles done amiss, well, thou hast been so gracious to me as too bring me back and to reform me to thy service: wherefore then dost thou gather a beadroll of my faults which aught to have been forgotten? Wherefore comest thou to lay them before me again? Seeing thou hast pardoned me them, is it meet that I should be entangled in them new again? Ye see then whereat job amed. And hereby we be taught that when God writeth bitterly against us, that is to say when he showeth us all the signs of rigour, and that we be loathsome in his sight: we must not think we have gained aught by finding fault with him. For we have well deserved much more, and that is the point that we must always come back unto. Furthermore of whom is it long that God writeth bitterly against us, and that he useth not his accustomed sweetness which he is wont to use towards those that are his? Of whom is it long (say I) that he showeth not himself so sweet, but of ourselves? For Gods pressing of us with his judgement, is because he seeth well that we have need of such and so vehement a remedy. And for proof thereof, it is no easy matter to meeken a man that is so given to pride. God then writeth bitterly against us, to the end we should be utterly abashed, and yet in the mean while he ceaseth not to receive us to mercy. True it is that he will hide himself for a time, as he hide himself from job: according as he will say hereafter, Wherefore hidest thou thy face from me? But let us mark that after God hath hid his face away so for a season, he will show himself gracious and pitiful towards us: yea verily when he perceiveth it to be meet for us. It is true that he maketh delay and letteth us linger in pain: but he will help us in convenient season. Then let us mark, that whensoever God writeth bitterly against us, it is to assuage the misery within a while after, according as it is his office to put us into the grave and too pull us out again. They that abide in condemnation have no will to come to God's mercy, and to the redemption which he hath purchased for us, and that is the cause why they be shut out. In the mean time we have whereof to thank God heartily, for somuch as we see that being worthy too be condemned at his hand, we are nevertheless acquit. See how God allureth us daily. When we come too a Sermon, there he showeth us what we be and what our sins and vices are: there he condemneth us, and daily pronounceth many sentences against us, insomuch that we cannot open the holy scripture, but we shall found some condemnation there in every leaf. On the other side, we cannot so cover our vices but God will show us them, behold thou hast done such a sault, behold thou haste committed such a sin. See I pray you how our Lord dealeth. But hath he once made us ashamed of our sins? By and by after he showeth us that he will be merciful to us for our Lord jesus Christ's sake. Thus ye see what aught to make us to magnify his goodness. Furthermore although he bring our old sins too remembrance again: let us assure ourselves he doth us no wrong therein, nother have we any cause too reply against him: but we have so much the more cause too bliss him, in that we see that when he hath once forgiven our old sins, he receiveth us still to mercy for ever after. In what state doth God find us when we come out of our mothers womb? It is true that the naughtiness which is in us is not yet perceived: but yet have we the seed thereof enclosed in us, so as we be cursed already because we come of a cursed and crabbed stock. But God pardoneth us our original sin, that is to say, the sin that we drain from the root of mankind. Hath he pardoned us that sin? He forgiveth us the sins of our childhood and of our youth, and many more sins doth he continually pardon us afterward when we be come too forty, fifty, and threescore years of age. For God is not only contented to forgive us a sin that we have committed twenty years ago: but also if we come too him for a sin that we committed to day, he receiveth us, and he is merciful to us. Forasmuch then as we see he is so slow to wrath, and so forward to show mercy: alas, aught we not to be ravished with desire to glorify him in his mercy? Lo how the reading of this sentence must be a warning to us not too grunt against God though now and then he be somewhat with the bitterest and roughest towards us: but too pray him too assuage his rigour, and that the assuaging of the same may the more allure us too come unto him. finally job addeth that which I have spoken of: namely, that God holdeth him in the stocks, and that the soles of his feet (which he termeth the roots of his feet) are as it were printed in him. Ye see him (sayeth he, he speaketh of himself in the third person) as a rotten tree, and as a moth-eaten garment: and what shall betide then if thou list too pursue a rotten tree and a moth-eaten garment? We see yet better that which we spoke afore concerning the troubledness that was in job. For he had such a patience as yet notwithstanding was shaken, yea and so shaken as he fretted and chafed against God: which thing we see in that he complaineth that he is set in the stocks and as it were locked up. But let us mark that as much at the lest may be fall us. For we have not profited so well in God's school as this holy man had. Therefore we may be tormented after such a sort in our afflictions, as our impatience will bewray itself, although we have a true desire to hold ourselves in awe under the hand of God. Wherefore let us always have this point before our eyes, namely that we give not ourselves the bridle too advance ourselves against God when it seemeth to pass measure in scourging us. For he knoweth what we be able to bear, and he will not overlay us with more than he knoweth us able to bear out. And therefore let us not droop, but beseech God too strengthen us in such wise in our infirmities by his holy spirit, as we may overcome all the temptations wherewith it is possible for us to be shaken for a time.  
Now let us kneel down before the face of our good God with acknowledgement of our faults, praying him to make us perceive them better than we have done, that we may be sorry for them, and therewithal run unto him, that he may receive us for our Lord jesus Christ's sake: And that although we deserve that he should show himself a dreadful judge against us: yet nevertheless he will shine upon us with a fatherly countenance, to draw us unto him, yea even in such wise as it may be to have access too his goodness, with assured trust that he will pity us: And that in the mean while he suffer us not too quail through the afflictions of this present life, but that we may fight stoutly unto the end, even till he have taken us up into the everlasting rest which he hath prepared for us in heaven. That it may please him to grant this grace not only to us but also to all people and Nations. etc.    


The liij Sermon which is the first upon the fourteenth Chapter.  
MAn borne of woman [is] of short time, and filled with many troubles.  
2 He cometh up as a flower, he is cut off, and fleeth as a shadow, and hath no stay.  
3 And thou comest to set thine eyes upon such a one, to call me to the la.  
4 Who can bring forth a clean thing out of uncleanness? There is not so much as one.  
WE saw yesterday how it is lawful for us to allege our own frailty: namely in way of petition that it may please God too have pity upon us. For in very deed when he perceiveth us to be as miserable as can be, that is it that moveth him to mercy. But (as I said) we must also beware that we murmur not when we come unto God. We must not make complaints in allegation of our own right, but only keep onward still too the end he may have pity upon us. But job proceeded not that way at all. And here ye see to what purpose the holy Ghost setteth down the complaints that job made: namely, that we should not follow that which is to be condemned in him. In this text there are goodly sayings and such as tend to a good end: but the manner is not altogether good nor allowable. Hear job speaketh of man's state such as it is in itself. Man (sayeth he) hath a short and transitory life. Mark that for one point. And that it is so, he confirmeth it by similitudes. For he cometh up as a flower (sayeth he) it is cut up, it withereth, it is dried up, and it vanisheth away as a shadow that hath no stay. We see then what the shortness of man's life is: it is all one as a flower, which incontinently withereth, or as a shadow which passeth and glideth away. And yet for all that (sayeth he) this life is also full of trouble and unquietness, and for that small time which we live in this world, we cease not to be vexed & stinged with store of hartgreefs, so as we have no rest at all▪ so miserable is our state in itself, and in good sooth we see it. Considering then the shortness of our life, and how we be full of troubles and unquietness, we have good cause to pray unto God that he use not so great rigour towards us, but rather that he will bear with us, that we be not oppressed out of measure. Lo what is lawful for us to do. But job passeth further: wherein we see the excess that is to be condemned. Behold (saith he) oughtest thou to cast thy look or thy countenance upon a poor creature that is so transitory as it hath nothing but misery in it? And wherefore dost thou bend thyself that way too catch me in a trip? Am I a fit match for thee? We see that job under pretence of his infirmity would have shifted of God, that he should not have plagued him. Not that he was fully resolved and concluded upon that point: but he showeth us what our affections are which torment us, and which we aught to resist, as he also resisted them well. Howbeit in the mean while, he ceaseth not to bewray how he was tossed with many evil thoughts, as every one of us findeth by experience in himself. And consequently he addeth yet one sentence more. For thereupon a man might reply, That God afflicteth not men without cause, forsomuchas they be sinners. And what can we do to it, sayeth he? for we come of a corrupt and evil lump, and how should we be pure and clean? No marvel if we be full of soil. For from what spring issue we? To here job speak, it should seem that men aught to be excused because sin is in them by nature. But so little aught this to ease our evil, that we are so much the more faulty. Assoon as we enter into the world, we are already the enemies of God, there is nothing but rebellion and naughtiness in us, there is nothing but the seed of sin. Come we once to age, the mischief is increased and augmented, and there is not so much as one drop of goodness in us. Then let us conclude that whereas men say [for their excuse,] that they are borne full of filthiness: they aught so much the rather to be cursed and rejected of God. Thus see we here yet one faulty affection more in job, which is reported to us by the holy ghost, to the end we may learn to profit ourselves by it, when we have considered what our nature is. But now forasmuch as in effect we have Job's meaning, let us mark what instruction is contained in this sentence, where he saith, that man is of a short life: and yet in the mean while filled with many troubles. Hereby we be instructed, first not to set our minds too much upon the world, seeing we do nothing but pass away. And this is a very common thing: but yet for all that, we conceive it not so well as were requisite. And for proof hereof, although we have but three days to live here, yet can we not be untangled from the affections and cares of this present life which is tickle and transitory. A man will never think himself too have goods enough. He that is desirous to come to honour, deviseth and practiseth on all sides. To be short, man is a bottomless pit, and an unsatiable gulf, insomuch that he cannot be satisfied with all the goods on the earth, there is nother end nor measure in him. And what is the cause thereof? Surely if we considered the shortness of our life, our lusts would be allayed, and our desires would not be so headstrong if we could consider that our life is nothing. Howbeit, in the mean while we be so sharp set upon gathering of riches, as we think upon nothing else. And what is the cause thereof? Our mind is always here beneath. And so we see that the confession which every of us maketh (that is too wit, that our life is but a shadow that passeth away out of hand) is but hypocrisy and leasing. The truth is, that it is so: but we have not printed it in our hearts, we be not fully resolved of it. Then is it no superfluous thing when as the scripture telleth usso often that our life is nothing, and that it vanisheth away out of hand. Let us assure ourselves that there is good cause to put us in mind and remembrance of it, forasmuch as we forget it, and it never tarrieth a whit in our hearts. Thus ye see what we have to consider in the first place. And it is not enough to know the shortness of our life: but we must go yet further. For it were but a grief to us to know that we do nothing else but fade away in this world, and that our time glideth away, if we were not in hope of the endless life for otherwise we should be more miserable and more unhappy than the brute beasts. Therefore we must make comparison with the heavenly life whereunto God calleth us every day. And in so doing, we should despise the base and corruptible things of the world, and not be so much tied to them as we be: and again we would advance ourselves aloft, to take all our contentation and rest there. And secondly we might well allege the same to God as often as we desire him to have pity upon us. For our miseries are the things that persuade him to secure us, and to provide for all our necessities. Thus much concerning the infirmity and shortness of man's life. But there is trouble also set down. And under that word, job hath comprehended all the passions wherewith we be turmoiled, and all our inordinate lusts and likings, which are as torments. For a man cannot have a worse tormenter than himself, by punishing himself with his own inordinate passions. If a man be given too vainglory, behold, such a fire is kindled in him as he shall think with himself that he can never come soon enough to credit and estimation: insomuch that if some man happen not to honour him, ye shall see him nettled. And if some other hinder his advancement, streitwayes he envieth him. To be short, there needeth but one lust to engender in us a thousand others. So then, when we shall have matched these two things together, then shall we have so much the more cause to mislike of this present life. True it is (as I have said afore) that this saying is not strange to the world (for all of us are convicted by experience) but yet for all that every one of us aught too set his mind thoroughly upon it. It is not without cause that the scripture speaketh thereof, saying that although a man come to fourscore years and upward, we must not esteem the same too be any long time. And why? Let us consider what our childhood is. We live a good while in the world, before we be entered into very life indeed. For [in our chilhood] we had nother wit nor reason. And verily although young folk have discretion to discern good and evil: yet do they so (as it were) overflow their banks, as they run at riot, and there is no settled constancy in them. Thus ye fee that one part of our age passeth and slippeth away before we have begun to live, because we know not what it is. For in good forth when a man knoweth not wherefore God created him, nor hath the skill to perceive to what end he is set in the world: I pray you, to speak properly, aught it too be said that he liveth? For he hath no more but a confused knowledge. But are we come to the middle age? We see that then our cares increase the more. For if a man have any regard, he thinketh, I have hitherto been a rover, I have been as wanton and fond as any man, and how may I now recover the time that I have lost? It will be very hard. afterward, if a man have a charge of children, he thinketh, go too there is no shift for me but to take order for my state, and yet shall I never so soon come to it at any time, but I shall be taken away from it incontinent. Thus ye see the unquietness that beginneth to martyr men. But is a man come to fifty years old? It may be said that death is seen too summon them daily. Although there were no diseases at all to assail us, yet it is well seen that we draw near our end. Is a man come too fourscore years? It is seen that his grave is at hand, so as in a manner he is no more alive. For it will grieve a man to see himself unmeet for the world, he seeth that he is a burden, and it brings many troubles, and if he be cumbersome to others, he is more cumbersome to himself. Therefore it is not for naught that this is told us? And why? for (as I have erst said) we set more by one year in this world than we aught too do by a hundred: and again, we consider not how our life is misguided when it is not put to the true use of of it. So much the more than standeth it us in hand to bethink us well of such sayings and warn: that is to wit that man borne of woman is of a very short and flightful life.  
But for the better conceiving of this shortness, we must also match it with the troubles that are in it. For put case that our life were far longer: what cause have we to like so well of it, seeing we be so vexed in it? Why do we not rather come to the seeking of the rest that is prepared for us in heaven And heerewithall we have further to mark, from whence these troubles come upon us: that is to wit, from our own naughty affections. For if we were troubled but by other folks and in the mean while were at rest in ourselves, yea verily at true rest: we might well complain of our disquietness that this present life had not his free course, and that it went not in his own pace. But forasmuch as every man is a hangman to himself (as I have said already) and our own lusts, passions, and desires are the cause of our unquietness and encumbrance to whom or against whom shall we make our complaint? Then let us learn, that when we have considered all well, we must not blame God, nor commence action against him: but only found fault with ourselves. For the final point whereunto we must come, is to know the shortness of our life, and to be abashed at it when we think thereof. But this is yet better expressed in that which followeth when he saith, who is he that is pure, or how can that thing be clean which cometh of uncleanness or filthiness? By this saying we be admonished, that all the miseries which we endure, proceed of the corruption of man's nature. And for the better comprehending of this doctrine, let us note that when there is any speaking of man, or of that which is in him, the question concerneth not God's work or creation: for Adam was created another manner of one than we be at this day. We be fallen from the state wherein God had set Adam and all mankind in Adam's person. Adam was created after the image of god, and endued with excellent gifts of grace, yea and unsubiect to death. And what importeth that image of God? A perfectness, a righteousness, and a soundness wherethrough God uttered his great riches, so that in effect man was as a mirror of the excellent glory that shineth fully in God. But by sin we be bereft of all gifts of grace, & banished out of the kingdom of God. And because he hath forsaken us, we are also destitute of life, whereof he is the fountain and wellspring. For wherein lieth the fullness of all good things but only in God? Then must we needs conclude, that being cut off from him, we be left in all misery, yea and even in death. But (say I) this proceedeth not of our creation, but of that we be destitute of the benefit that God had given us, and henceforth have it not any more. And how are we bereft of it? By sin. Here a man might move a question: It seemeth that Job's meaning is, that the cause of our unbelief & of all the sins and vices that are in us, is because we come and descend of Adam's race: and we come not of Adam, but as concerning our body. Where doth sin devil? where hath he his proper seat? In the Soul. But there is no show of reason that means souls also should come of the race & line of Adam. Therefore it seemeth that job reasoneth not aright. But we have to mark, that like as God created all mankind after his own image in the person of Adam: even so also through Adam's sin, not only Adam himself, but consequently also all his offspring were deprived and shut out from the grace that had been bestowed upon him. And whereof cometh that? Because we were all enclosed within his person, according to the will of God. We must not here dispute by natural reason to know whether it be so or no. It behoveth us to know, that it was Gods will to give that to our first father which he would have us to be: and when he took the same from him, we also were in the same ruin and confusion with him. Then let us have an eye too this ordinance of God, let us settle ourselves thereupon, and let us not believe our own wit and imagination. Thus ye see shortly what we have too bear away. True it is that this matter might be dilated more at large: but it is enough for us too understand the chief point in two or three words: which is, to mind the thing that is contained here: namely, that it is no marvel though men be full of uncleanness, and that there is nothing in them but filthiness. And why? For they be taken out of a corrupt lump, and therefore there is not so much as one that is otherwise. True it is that although jesus Christ was very man: yet was he exempted from all our uncleanness: but that was because he was concevyed by the holy Ghost. God ordained peculiarly that our Lord jesus Christ should be conceived by power from above. And why? To the end that Adam's uncleanness might not light into him, nor he be defiled therewith. But when that we be conceived (forasmuch as it is by the common order of man's nature) we be subject too the said corruption. It is not possible to found any one mortal wight that is not full of all unrighteousness, saving only our Lord jesus Christ. And why? For let us mark from whence we come. So then we have to call to remembrance what hath been touched: that is too wit, in what wise we aught to allege unto God the shortness of our life and the miseries whereunto the same is subject: which is, to the end he should have pity upon us, and not to murmur against him. Howbeit therewithal we must also mislike of our own life. And that is it that I have touched already: namely that if we witted well that our life is flightful, and bethought us of the miseries wherewith it is fraughted and as it were pestered: we would not be so far in love with it as we be: but here ye see a good cause why we aught to be so much the more waker. Nevertheless it behoveth us too keep a measure in this behalf. For there have been many of the heathen which have known the thing rightly that is spoken here, and have been so fully persuaded of it, that they have been weighed and loath to live in this world, yea & we see they have fordone themselves. And how was that? They saw well the miseries that are here: But we must not come too such extremity. What then? When we consider that our life vanisheth away in a moment, let us consider also from whence the same swiftness proceedeth: that is too wit, from sin. For we were not created to the end that death should have dominion over us. That is come upon us from our father Adam, in somuch as all of us are guilty [of his sin.] Therefore when there is any talk of the shortness of our life, we must enter into this acknowledgement of original sin. And again, whence come all the miseries that hedge us in round about, but because we be banished out of God's kingdom where all our welfare lieth? Then are we miserable so long as we be separated from God. But we be separated by reason of our sins: and therefore it standeth us on hand to return always thither. When we have learned too blame ourselves after this sort, we shall not deal as those do that murmur against God. How now say they? It is seen that men are as it were the chief work of God among all his creatures, it was his will too show much more excellency and dignity in them than in all the rest, & yet are they vexed & troubled beyond all measure. And what ●meaneth that? Verily many heathenish folk have hereupon taken occasion to murmur against God as who should say, he had set man upon a scaffold to make a mockery and gazingstocke of him, notwithstanding that he seem to be the noblest of all creatures. But when we shall have considered that all the miseries whereto we be subject proceed of our own faultiness, because we be all sinful: we shall have our mouths stopped so as we shall no more presume to murmur against God. Mark that for one point. But yet is not that enough. For unless we have an eye to the remedy that God hath given us: out of all doubt we shall be carried away with such desperation: as we cannot but blaspheme God. And in very deed it is certain that those which fordoo themselves, do it as it were in despite of God. And why? For although they had known themselves blameworthy of their own miseries: yet had it not booted them to the assuagement of their sorrow & heaviness. Therefore if we will not fall into despair: let us have an eye to that which is able to assuage all our anguish. As for example. First, although our life be miserable: yet nevertheless God maketh us to taste of his goodness so many ways, as we may well conclude that we be rightly happy, because he maketh us partakers of his benefits. Our life is short: howbeit it is not so short but God giveth us respite enough to know him to be our father and saviour, and to taste what his power is in us, and calleth us unto him. If we should not have this benefit past a quarter of an hour, nor enjoy it any longer time: I pray you aught we not to make account of such a benefit? Again, although we suffer heat and cold, and hunger and thirst, and be diverse ways persecuted, and besides the inconveniences that happen at other men's hands we have a gulf within us, as in deed we have store of temptations that come upon us, which verily are as many encumbrances: Yet notwithstanding God giveth us some taste of his mercy in that we see he holdeth us up, and in that when it pleaseth him too chastise us, either he giveth us patience, or else so measureth his rigour, as we always feel his goodness. Seeing then that even in the troubles and unquietness of the world we have some occasion too comfort and cheer up ourselves in God: Is not that a recompense that aught too suffice us? can we now complain that God hath set us in this world? Have we not 'cause rather too bliss and glorify him? Then let us mark well that it standeth us in hand to beware that we fall not into such extremity, as to say, woe worth man, it were better that he had never been borne, than to be so turmoiled in this world. If we have not the foresaid consideration, we may be sure we shall come to confusion. What is to be done then? We must join both the points together and say, Alas what is this present life? For we be no sooner entered into it, but we give up the Ghost. And if we tarry here any while at all: we see nothing before our eyes but misery. Not only the grave hemmeth us in on all sides: but also it were better for us to die some one kind of death out of hand, than too be so assaulted with thousand thousands. And afterward when we have overpassed so many encumbrances, in effect we do but pine away by piecemeal. Therefore if we bethink us well of our state: we shall have good cause to mislike this world because that all the inconveniences which we endure, do proceed of our own sins. But what though? Yet doth God in the mean while make us to feel his goodness, and he will not have us so dismayed and oversorrowed, as we should not have whereof to rejoice in him. Furthermore forasmuch as he showeth us that we be but wayfarers in this world, and that our miseries shall not continued here for ever: the shortness of our life aught not to grieve us, but rather to comfort us. And how is that? For as for those which are so fantastical as to say, Tush, what is man's life? It is gone with the turning of a hand. They that rest upon that point, do fall to heart-burning, and say, must we live so small a while? Doth God play mockholyday with us to say, return again to me out of hand? Could he not give us a longer life, or at leastwise make us too know what were the remedy of our life? But we have not one day of good time: for our life hangeth by a thread, and death is always between our teeth. Behold (I say) at what point they be which do altogether settle and rest themselves upon the shortness of man's life. But let us think thus with ourselves. Well then, God meaneth not that we should linger here forever. True it is that we be subject to many miseries, in so much that he which knoweth his own state ought to sigh and groan continually so long as he is in this world. But God hath appointed it an end, and when he calleth us to himself, then is the good and sure rest. And the case standeth not thereupon having a life that is equal with this life in length of time: but God maketh us partakers of his own life, which is endless. And therefore let us be of good cheer, seeing we have whereof to rejoice in the shortness of our life, and cause to be patient, and no cause at all too be very much out of quiet. And why? For if we had a hope of the heavenly life than should we perceive that this world is nothing. And if we be now and then disquieted. Well may we sigh for the matter, but we shall be comforted by and by, because we be sure that God will bring us to a good end by receiving us into his everlasting rest. Thus ye see in what wise we aught to mark this doctrine if we purpose too far the better for it. Furthermore, sorasmuch as we see men so turmoiled with unquietness, and tormenting themselves with their own affections and lusts: we have so much the more cause to bridle our fleshly affections. For which of us coveteth not to live in peace? We can well confess that although we have all the world at will, yet notwithstanding if we be unquieted in ourselves, behold it is so great a corzie, that all the rest is nothing worth: we can confess this. And wherein lieth our peace? In having our eye upon God, and in resting in such wi●e upon the love that he beareth us, namely upon his free love, as we do acknowledge ourselves to be always unhappy, till he receive us to himself: and moreover in traveling towards him and his kingdom, without setting our hearts upon these corruptible things. Lo where in the peace of men consisteth. But in stead hereof it seemeth that we will make war with God, to the end he should rise up against us and make us feel what an enemy we have when he is feign to set upon us. And therefore let every of us beware that he bridle his passions & affections. For if we come like wild beasts to lift up ourselves against our God, must we not be worse than stark mad? Then let us bear well in mind what is said here concerning the troublesomeness of man's life: let us so think upon it as it may serve to rule and correct our wicked lusts, which stir us & thrust us forward unto all evil. You see then in what wise we aught to practise this lesson, to receive good & available instruction by it to our salvation. Specal●y upon this point where it is said, that no man can make that thing pure & clean which cometh of uncleanness and filthiness: let us mark well that here our Lord meant to sand us to confusion, to the intent we should not have aught whereof to boast, but only in him and of his mere goodness. And it is requisite that men should be shamed after that sort, because they blindfold their own eyes, & bear themselves in hand that there is much worthiness in them. We see the devil never ceased yet to deface that which is contained in the holy scripture concerning the corruption that is in man. There have been heretics enough which have borne the world in hand, that original sin is nothing, except we follow Adam of our own william. But yet God's will was that they should not altogether prevail. Nevertheless, in the papacy, there is forging of free will, and there is building of moral virtues: the reason whereof is set down afore. And too what end tendeth all this, but that men should like well of themselves, and think themselves to have some goodness in them? Not that any body dareth say that a man is able to save himself. For even in the papacy it will be confessed that we have need of God's grace, not only in forgiving our sins, but also in aiding us with his holy spirit. And yet for all this, they say not that all cometh of him. The Papists will not confess that. But they say, that we have a certain portion of goodness in ourselves, and that God had need to help us out with the rest. Lo how God is made a cohelper: that is to say, he must help our infirmity, but yet must we on our side be companions with him. The devil hath so bewitched men, as he maketh them believe they be I wot not what: and yet for all that, we see also, that to the worldward men stand greatly in their own conceits. How cometh it to pass that such as have any wit or knowledge do so advance themselves? As for them that are in credit and authority, are they not as idols that honour themselves? To be short, there needeth nothing to persuade men that there is great worthiness in them. For although no man tell it them: yet doth every man forge and frame store of leazing to beguile himself withal: and if there be any flatterings put to us beside, we receive them as easily as may be, and they be sugar to us. God therefore is fain to knock us hard upon the heads with great beetles to beat us down: for if he should let us alone as we be, pride would devil continually in us, and we would not bow down our neck, nother would we be acknown of our debt, as they say. And that is the cause why the holy Ghost speaketh to us of the uncleanness which is in us by nature, as when David in the one and fifth Psalm sayeth, that he was begotten in sin and that his mother conceived him in sin: he accuseth not nother his father nor his mother, but pleadeth guilty for himself, as if he had said, that he was unclean before God, even from his birth. Howbeit we see that job was so carried away in his former passions, as he applied this thing too the clean contrary. Wherefore sayeth he that the thing which cometh of uncleanness cannot be pure & clean? His intent is to seek some startinghole, to abate the damnation that lieth upon all men. But it is clean contrariwise, as we see in the text that I alleged out of David. For after that David had acknowledged his horrible sin whereby he had offended God, he hold not himself contented with that but passed further, saying: Alas Lord, it is not only in my life time that I have done amiss: but I have also brought such a possession of sin from my birth, that ever since I was borne into the world I have still increased more & more in the evil whereof I have the seed within me. Thus ye see how David did set original sin before his eyes, not to hunt for any pretence too clear himself before God, but to pass the condemnation wherein he was. Then must we so deal, when we speak of original sin, as it may not be too exempt ourselves from God's judgement as we see these scoffers do, which say, that seeing man is ordained too sin, seeing he is misframed by nature, seeing there is nothing but ignorance in him, seeing he is altogether rebellious against God: what can the poor creature do? Is it meet that God should there upon condemn us? For certess although we be so wretched: yet is that no shift for us, but it rather serveth too enhance our evil. When Saint Paul sayeth that we be naturally the children of wrath: me oneth he too clear men that they might have a good case to Godward, and that our sins might not be laid too our charge, because we have the root of them in our own nature? Saint Paul meaneth no such thing: but saith it is to the end that all flesh should be confounded and all mouths stopped before God. Ye see then to what point we must come as often as we speak of original sin: namely, we must from day to day enter into the examination of ourselves, to know that we have offended God so many ways as we have deserved to die for it, and thereupon too say, Alas, when we have gathered together all the saultes that we know of, yet are there an infinite sort beside For it is impossible that men should call to mind the hundredth part of the offences that they have committed against God. And yet besides all this, we be borne in sin, yea & we be soaked in it, & behold we be sinners before God, before we have any discretion. When we be think us of this, we shall have cause why to humble ourselves & to yield all glory unto god. When job saith, who is he that can make a pure & clean thing to come out of uncleanness? thereby he showeth that men are stark mad when they bear themselves in hand that they be pure & clean. Then let us bear in mind, that as in respect of ourselves, there remaineth nothing for us but confusion & decay, because we be so overladen with sin & vices, that God might rightly cast us away: & yet nevertheless that forsomuch as he challengeth to himself the office of washing & cleansing us from all our spots, we must resort to him for refuge, & specially because he hath given us our Lord jesus Christ, who hath all cleanness in him. God seeing us the and stained, and that the way was overlong & high for us to come to him: hath vouchsafed to give us such a holiness in jesus Christ: that if we can once wash ourselves in his blood, we shall become pure and clean from all our filthiness. When we once know what lump we come of, & that there is nothing but uncleanness both in our bodies and in our minds: Let us pray our Lord jesus Christ to vouchsafe to rinse us with his blood, and to shed out those his clear waters upon us, whereof Ezechiel speaketh: that is to wit, That by the holy Ghost which was given unto him in all fullness, we may be washed from day to day, as in the end we may come to the pureness which he hath promised us. And now we have need of a double cleansing. The one is that God should forgive our faults: & that is the washing away of our spots. The other is that he should renew us by his holy spirit, & cleanse us from all our wicked affections and lusts. Hath he done so for one day? He must be feign to continue it all our life long until he have brought us to the perfection which we long for, and show us that our hoping hath not been for naught, and that we shall not be disappointed of our longing, conditionally that we have waited for it as he requireth.  
But let us fall down in the presence of our good God, with acknowledgemen of our sins, praying him to make us so to feel them, as we may know how great need we have to flee to his mercy: and that when he shall have made us to feel his goodness in the mids of our afflictions, we may not desire to live in this world, save only to glorify his name. And so let us all say: Almighty God our heavenly father, we acknowledge & confess according to the truth, that we be not worthy to lift up our eyes to heaven, to present ourselves before thee, nor to presume so far as that our prayers should be. etc.   

The liiij Sermon, which is the second upon the xiiij Chapter.  
5 Are not his days limited? is not the number of his months in thee? Hast not thou made an ordinance which he shall not pass?  
6 Turn thee away from him, and let him be at rest, till his desired day come, as the day of a hireling.  
7 For there is hope in a tree that is cut down, that it shall spring again, and that his imps will grow up again.  
8 Although his root be waxed old, and that his body be seared and dead.  
9 Yet will he spring again by force of water, and then will he spread forth as a plant.  
10 But if a man fail, so as he die, he cometh no more.  
11 Like as if the waters should shrink out of the Sea, and that a river should pass away.  
12 Even so men rise not again, till there be no more any heaven: they think not of it, nother do they rise again out of their sleep.  
YEsterday we saw the request that job made by reason of the fickleness of man's life. The sum whereof was, that for as much as man is so frail and flightful a creature, it seemeth not reasonable that God should pursue him with such rigour, & utter his force so against him. And (as we have seen afore) he declareth that the life is not so short, but it is much more miserable, & men are as it were in continual torments in it. But now he addeth further, that God hath the life of man in his hand, & hath limited it a term which cannot be passed. If a man lived but for a few days, and that God hath not ordained it: yet might a man say, well, God is displeased and therefore he cannot abide that a little time should pass without punishing them that have done amiss. But seeing he hath foreordeyned that we should live, and all at his pleasure and determination, and seeing he hath pointed thee last instant of our life and will have us to come to the same: seeing it is so (saith job) that he cannot endure that a man should finish his course, and come to his days end as doth a hireling: why doth he not handle me more gently? And seeing we be so troubled with unquietness in this present life, it may well be said that we be like a labourer that is hired by the day. Look upon a labouring man see he toils himself too earn a piece of money: but when his days work is at an end, he taketh his rest, he hath his wages. Even so is it with us, all our life long: because it is subject too so many miseries, we are in hope that when that is paste, we shall be quite discharged. For if Death be once come, it is as we had made an end of our task, we have cause to be glad because we come too rest. Thus ye see what Job's meaning is. But heerewithall we must also bear continually in mind what hath been said: namely that here he declareth his own passions, which we must not allow of, for so much as God condemneth them. And wherefore are they written? first to the end that we might see that even the perfectest sort, (although they be never so patient fail not too have great hardiness in fighting against the passions of their flesh, when God layeth his hand upon them. We must not think that job and such other like were made of steel, or senseless folk. Although there were a singular stoutness in them, & that they endeavoured themselves to obey God: yet was it not without touch of breast, for they were fain too feel marvelous stings in their flesh. And although they outstoode the temptations and got the upper hand of them, yet had they storms and were tossed too and fro in the mean season. And this is told us to the end we should stand the more upon our guard, and pray God too strengthen us, assuring ourselves that although we had never so good a desire to honour him yet should we be vanquished by and by, were it not that he holdeth us up by his hand and giveth us strength from above to fight valiantly with steadfastness. Besides this, we be admonished also not to be out of heart, though we seem at the point to quail, nor to be discouraged for all that. For the excellentest men that ever were, have always been so effeebled for a time: howbeit, God hath stood to them in such wise as they have gotten the upper hand in all their battles. And God will give such victory also, if we call upon him, and be not so foolish as to soothe ourselves in our own vices. Finally let us consider to what use we aught to apply that which is said here: namely that God hath bounded the time of man's life. Very well. Is it to the end we might say he aught too leave us as he found us? and that he should get him away from us? as job said yesterday that it seemed unreasonable that God should open his eyes upon so wretched creatures, and that he aught to let men alone there because they be not worthy too be matched with him, for what strength is there in them? No. But let us mark what a fair hand we should make if God should get him away from us: I mean, if he should not guide us to redress us when we do amiss. If we live but one day without God's visitation we fall asleep in our sins: & much more if he spare us a long time: according as we see that when men are in prosperity, they know not that there is a God which is a judge over them: they cannot found in their hearts to be held under any yoke or to be bridled: a man cannot by any means bring them to reason. Seeing it is so: how rebellious would we be if God should let us alone all the time of our life? How would we play the horses that are broken loose? There would be no way to make us to know ourselves, that we might return unto God. Therefore it behoveth us to pray him too pity us, and so to tame all the lusts of our flesh, as we may be teachable and obedient towards him. So then let us mark well that it was an excessive passion in job too allege that it were meet and convenient for God to let men alone as they are, because their life is short and brittle, and because that he himself hath assigned it a determinate term. Again it is very requisite that God should watch over us and look narrowly to us, because it lieth not in us to guide our own steps. And if we were not in his protection, I pray you what would become of us? For it is pitiful to see with how many deaths we be besieged. Had not God need then to have a fatherly care of our life? So whereas job desireth God to withdraw himself from him, let us pray him to draw nearer us, and that in two sorts. The first is, that inasmuch as it is for our behoof to be in his custody to be maintained by him: because we live not but in him, nor are sustained but by his power: it may please him to make us feel his presence, and to know that he is newre at hand to us, too aid us and succour us. And furthermore (which is the second point) that it may also please him to be near at hand with us to chastise us when he seeth us too far out of square. True it is that we aught to pray him too use such gentleness towards us, as we may not be pressed more than we be able to bear. But yet therewithal we have also to desire him to lift up his hand when he seeth that we have need of any correction. For if he should let us alone, it were enough to rock us asleep and to make us very blocks. Thus much concerning that point. But above all we aught to weigh well that which is said here, namely, That the life of a man is determined by God, that be hath the account of our months in his hands, and that he hath set an ordinance which cannot be passed. Hereupon we have cause to take great comfort, for that our life is in God's hand. Behold here what is the cause that men are so fearful as they dare not stir one finger but with trembling, and it seemeth too them that this thing or that thing may befall them: namely for that they know not that God hath them in his keeping, and that it belongeth to him as well to take them out of this world as he hath created them. For were we thoroughly persuaded of that, it is certain that we should go on our pace, & not be so tormented as we be: So much the more than aught we to make account of the doctrine that is contained here: that is to wit that God hath limited our days. Howbeit it is true that we must keep a mean in this behalf. For although we aught to warrant ourselves seeing our life is in God's hand: yet must we not be rash to cast ourselves geerishly into any danger: but we must walk advisedly according as God commandeth us. There are some fantastical persons, who hearing that the days of a man are numbered, and that we can nother lengthen nor shorten our life, because it is in God's hand and at his good pleasure: will by and by say, very well, then if I do all that comes in my head, it is all one: he that is borne to be hanged, shall never be drowned, as the proverb says among the Papists. Yea & when the unthrifts that are among us are disposed to dally with God: they use the same: and would God it were not so common as it is, but in deed it is too common, and men know well enough of whom I speak. So then ye see how these despisers of God take occasion to say that we may shut our eyes and pass through fire and water, because God hath limited our days. Yea but it is not to that intent, that the scripture speaketh so. It saith that God having put us into this world knoweth how long he aught to hold us there and that we be in his hand, and that it behoveth us to depart hence whensoever it shall please him according also as it is said in the nintenth Psalm. And wherefore is it told us? to the intent we should learn to put ourselves into God's hand and to say: Well Lord seeing it is so that thou disposest of us at thy good pleasure: give us the grace to live and die according to thy good will, that we may not covet to live longer than shall please thee, and also that our life may not seem overlong to us when thou listest to hold us here, and that in the mean time we may serve thee by spending the time well which thou hast given us, the rather for that it is so short. And again, hereupon, Lord, seeing thou holdest our life in thy hand, and yet will not have us too know what the term of it is, but haste reserved it too thine own knowledge: grant us the grace to walk in fear & warily. Thou haste given us means too maintain this present life, thou hast given us meat and drink. give us the grace to use them soberly and with all temperance. Moreover thou haste given us remedies: If we be diseased, thou wilt not have us too want any thing. And therefore give us the grace that we may not desire too tarry in this flightful life, but only too serve and honour thee. So Lord let us walk in all points as thou commandest us, according too that which is said in the one and nintyeth Psalm, that God will send his Angels too guard us that we may not stumble nor make a false step when we walk our ways, that is too say, that we may not play the stray colts, nor skurrie here and there as these unthrifts do, who will not by any means submit themselves unto God. Therefore whensoever we abide in the way that he showeth us: then are we guarded by him and his Angels. This done, we must also conceive a good and holy hardiness when God will have us too enter into any danger. As how? We see at this this day what the state of the poor Christians is: that is to wit, that they be as sheep in the wolves mouths. Now if we should go about too excuse ourselves from serving of God, and forbear too confess our faith because it cannot be done without jeopardy of our life: suppose ye that God will accept so fond an excuse? No. And why? For he hath our life in his hand: let us trust in him that he will keep us as he is good and faithful: if it please him that we shall continued, it shall not be without his will, and then will he give us strength and power. Thus ye see how we must apply that to our use which is spoken here. Otherwise, it will betide us as we see it hath done too many others, who shrink away and give over the service of God because they shun the cross. And why is that? Their unbelief is the ground thereof, because they know not, or at leastwise are not throughly persuaded that God hath appointed their term, and that they cannot prolong it, do what they can. For if we were fully resolved of that point, it is certain that we should be the bolder to spend ourselves when it standeth upon the honouring of God and the performance of our duty, according as becometh every man in his degree. I say we should have another manner of constancy and stoutness than we have. True it is that this must not make us rash, in such wise as we should go seek dangers of our own heads and without advice. But whensoever need shall require, we shall not stick too go unto death, forsomuch as we know that men (whatsoever they attempt or practise against us) are able to do nothing. So then seeing that this doctrine is greatly for our profit, let us determine too bear it well in mind, and thereupon conclude, (according also as our Lord jesus Christ telleth us) that the very hears of our heads are numbered, and that God holdeth us in such wise in his custody, as we need not to fear that any thing can happen unto us without his good pleasure. True it is that Satan assayeth all the means he can: and on the other side we see that men make full reckoning to turn all upside down, and it should seem they would confound heaven and earth together. Yea but when they have done their uttermost, they are not able to take away our life except God give them leave and be willing therewith. And how can we withstand them? So then, let us look only what God commandeth us, let us look what our calling and duty beareth to do, and let every man employ himself faithfully, assuring ourselves that we shall finish our course, yea even because we be in the hand of God. Thus ye see what we have to mark upon this sentence. Now after that job hath said so, he addeth: That there is hope in a tree: when a tree is cut, he may spring again, and specially if he have nourishment of water, he may forishe a fresh. But there is not the like hope of a man: when he is once dead, he is past recovery (saith he) and therefore God aught to have pity of so po●re a creature. Hear at the first blush it may seem strange, that job cutteth off all hope from a man when he is once dead. For it seemeth that here is no remembrance of the everlasting life, as though men's souls died with their bodies. But let us note first of all, that when job speaketh of men, he speaketh in his passions and torments (as we have seen already) and therefore he hath no further respect but to this present life, according as when we be pressed with any misery, our mind runs upon nothing but that. If it be summertime and we be overwhot, we think that hard frost were the pleasantest & wholesomest thing that could be. And why? Because we be forepossessed with the passion that grieveth and tormenteth us. So then forasmuch as God's hand was so sore upon job, he had none other regard but to get out of his present pains: and as for the hope of the life to come, he minded it not at all. And here it is to be seen what men are when they be troubled after that sort with adversity, if God do not relieve them and strengthen them. True it is that job cannot be charged to have concluded that God doth utterly root out men, when he taketh them out of the world: job (I say) made no such final conclusion. But yet for all that we must note that he was so dazzled with his passions, that as then he remembered not that man continueth still in God after his death, & hath there a secret life, & that the same life hath a good seed, so as we shall be fully restored to a perfection, from which we be far off as now: that is to wit, in his heavenly glory, and glorious immortality. job then had not that remembrance with him, to settle himself thereupon, but was dazzled in his passions for a time. And therefore we must look to ourselves, that we be the warer, as I said afore. Even so is it in the rest of these words. Certainly job knew well that God doth men a singular good turn when he visiteth them. And if a man had asked him why? Is it not a great honour that God doth to us, in that whereas we be but stinking carcases, yet he vouchsafeth to cast his eye upon us, & to chastise us when we have done amiss, as the father doth his child? He would have answered, Yes. But yet for all this, he was not able to conceive it at the first brunt, that he might have resisted his own passions, but was fain to be tormented and too endure great distress. So much the more than aught we too receive this advertyzement: Alas Lord, our life is but short and brittle, there is nothing but filthiness and corruption in us, and yet for all that, thou forgettest us not. Deserve we that thou shouldest regard us? Are we worthy that thou shouldest visit us? Alas, no Lord. For the very Angels of Heaven are not worthy of that and how then should we be worthy, who are but rottenness and stench? But what for that? Thou of thine infinite goodness art willing to be friendly and familiar with us, and thou beholdest us with pity. And when we have done amiss: in stead of tying us thereunto, thou still pullest us back to thee, and as●aiest all means too bring us too repentance. And Lord what a goodness is that? Lo how we aught to speak. The same also is to be said in this present sentence, that we may far the better by it. For sith that men have no strength in themselves, nor can spring and shoot forth branches new again as trees do which have some root in the earth: but do rot away quite and clean: let us acknowledge the good that God doth us in that it pleaseth him too preserve our life after the common order of nature, and also keepeth it hidden aloft too be manifested again in time convenient. Therefore let us acknowledge the same too be an inestimable privilege. But for the better understanding of this lesson, let us mark first that although men be immortal, yet they have it not of their own strength. For it is not without cause that Saint Paul yieldeth the title of immortality and everlastingness peculiarly unto God. And what shall we say of the Angels then? What shall we say of men? Are they mortal as the brute beasts? It is certain that we feel well how God breatheth power into our souls. Ye see then that we have this spiritual life from else where and as it were do borrow it. But that is not all. For although our souls come not to naught, ne rot away as our bodies do: yet notwithstanding when they be alienated from God they be in a far more horrible death, than if they were utterly returned to nothing. Our state were better if we were utterly foredone than to beeseparated from God and to feel him to be against us. Then must God be feign to give us another life, which is, that he knit us to himself by the grace of his holy Spirit, so as he may live and reign in us. If we have this once: it is the chief benefit wherein we can joy. But in the mean while God worketh after a strange fashion and unknown too man's reason. For let us consider what the state of the faithful is during their life in this world. They are not only set in like state with the unbelievers, but are made much more poor and miserable. For if a man look upon the children of God, he shall find that they be afflicted, so as it seemeth that they aught to be cut off from mankind as though they were not worthy to live upon the earth. Thus ye see after what sort God suffereth his to be dealt withal. What is to be done then? Let us come back to that which Saint Paul saith to the Colossians, that is to wit, that we be dead, and that our life lieth hid in our Lord jesus Christ, and God will show it in due time. And by this we see a goodly similitude in that which job setteth down. For he saith that the trees fade at the coming of winter, there appeareth no more greenness in them, and it seemeth that all is dead when the leaves are fallen off, and the trees themselves frostebitten: and yet for all that, life ceaseth not to lie hid both in the roots, and in the heart of them. We see that when the spring time is come, all shoots forth again, and the liveliness that was unseen for a time showeth itself anew. Now if God show us this in the trees: will he not utter a greater operation towards us that are so excellent creatures? Sooth when Saint Paul speaketh of the resurrection, he reproveth men for their beastliness, because they consider not how God doth show us as it were natural figures of the resurrection, by the growing of the corn upon the earth. Look upon the corn that is in the barn, it is dry, it is cast into the ground, and there it rotteth. We see it springeth up again, and for one grain there cometh up twenty, or thirty, or ten. Seeing then that God reneweth the grains both of wheat and of other corn, yea and that even by rotting: what will he do to men? Will he not utter a far greater work in them? Now then, are not we senseless and brutish, when we perceive not after what manner God worketh to confirm us in the hope of the life that he hath promised us? As much is to be thought of that which he sayeth here now. For when we see the trees (which in winter time were dead, or at leastwise seemed dead) become fresh and green again in the spring time: we must be confirmed in that which God declareth unto us, namely that although our life be hidden, and we be here as it were in the shadow of death, yet should not that hinder us to lift up our heads continually, and look for the resurrection that he hath promised us. Yea and even now although we seem dead, yet have we God's spirit dwelling in us, which is a sufficient warrant of our life. And whensoever it shall please God too take us out of this world, although our bodies rot away: yet notwithstanding, seeing he hath printed the seal of his holy spirit in our souls: think we that they shall perish when as he is the protector of them? So then, the frailty that is in man's life aught too stir us up the more too magnify God's goodness towards us. If God wrought after an other order, that is too wit, if when he bringeth us lack to himself by faith, he should place us here as it were in a little Paradise, so as we should be like the Angels, and his power should show itself in us, and we be void of all these infirmities which we see, and our life might not be like a shadow that vanisheth away, nor we be walled in with so many miseries, but God should dwell in the mids of us & reign peaceably in us: Verily these gracious gists were so well worthy to be highly esteemed: But yet should we in the mean while mistake them, we should not know from whence they come, we should be carried away into a vaingloriousness. As now when God humbleth us so many ways, if we look upon our present state, we see nothing but death. And yet nevertheless on the other part he showeth us and maketh us too perceive it both by experience and by faith, that we be alive, yea verily in him, as of whose life we be partakers, and he maketh us to see as it were in a glass the said immortality which we wait for. Seeing then that God after he hath humbled us, bringeth us too the hope that I spoke of: have we not the more cause to make much of his goodness to usward, and to say? Alas Lord that thy spirit should devil here in our bodies which are but worms: and as for our souls there is nothing but wickedness in them: and yet notwithstanding, thou O Lord hast chosen both our bodies and our souls to be the temples of thy majesty, thou haste dedicated them to that use. Lord how greatly are we in thy debt? How much are we bound unto thee? Again, although this body here do go too decay, yet are we sure that they shall be restored once again, and that in stead of this transitory lodging, we have a dwelling place prepared for us in Heaven, and therefore it aught not to grieve us to droop away by little and little till we be quite and clean dispatched. Seeing we have that, aught we not to be stirred the more to praise God? So then we see how we may apply that thing to our instruction, which job turneth here to an evil use in going about too express the pangs that he felt, & whereagainst he fought. And furthermore when we speak of our own state, let us mark well that on the one side we must consider what we ourselves are, & on the other side what God is able to do, & what his power is I have said already that it is very requisite that men should know themselves and look into themselves. And why? I have told you that also already: that is to wit, because we need no pricking forward to vainegloriousnesse. For how frail so ever we be, yet it is to be seen that the most part of us ruffile it out, and run riot, and forget the miseries that aught too bridle them. We see this with our eyes, and every one of us should be infected with that vice, if God provided not for it. Therefore we cannot forbear the considering what our misery and feebleness are, and that our life is as wretched as any thing can be. When we know this, we shall have good cause too mislike of ourselves, and too call upon God and too pray him too have pity upon us. And also therewithal we must consider what his power is. And why? For if we measure that which we hope for, by that which we see, what will become of it? What shall become of the resurrection? What shall become of the everlasting salvation that is promised us? What shall become of his heavenly glory? For is it likely, that when our bodies are rotten, they shall be partakers of God's glory? Or that we, who see ourselves to be so frail as now, must be companions with the Angels in Paradise? or specially that we shall be matched with the son of God? We know that all majesty and all sovereignty both in heaven and earth are given unto him. [Is it likely] that we should resemble him? or that we should be members of his body to be partakers of all that which is given unto him? Can this enter into man's reason? What is to be done then? Let us acknowledge that which Saint Paul sayeth to the Philippians, that God will raise us up by his power, whereby he made all things. See whether Saint Paul sendeth us when he intendeth too strengthen us in the hope of the resurrection. As if he should say, My friends, let us not look at that which is possible in our imagination, for God will not have men to rest there. But let us enter into a higher consideration, which is that God disposeth all things, yea even above our understanding, insomuch that when we think upon his works, we be astonished, and not without cause. For he worketh wondrously: insomuch that we through that power of his (sayeth he) whereby he made all things, are transformed into the glory of our Lord jesus Christ. And although our bodies be now weak, and subject to so many necessities: yet shall they be taken into the heavenly glory. Thus ye see the two things which we have to consider: namely too humble ourselves on the one side: and on the other too have a certain and infallible hope of that which surmounteth our capacity, and cannot be conceived of us in case as we be. But heerewithall let us gather that which job meaneth here. For inasmuch as man cannot receive of himself, nor is renewed as trees are, but is as if a river should dry up, or as if the waters should shrink out of the sea: therefore would he that we should not be plagued at God's hand, so long as we be in this world. Yea but it is clean contrary. For if that men so destitute as they be, cannot for all that hold themselves from pride and excess and from starting out of their bounds: what would they do if they had no correction, as I said afore? So much the more than had God need to abate men's pride and presumption which cannot easily correct itself. Forasmuch then as men do so lift up themselves against God, and every man forget himself, yea and is puffed up when he hath rest & case: we had need to be chastised, and to have new corrections day by day. Yea verily. For if God should let us run out the race of our life without making us too feel his rods, & not quicken us up when we have done amiss: Alas he should never come in time. Whereto tend the corrections that God sendeth us nowadays, but too call us to repentance? Now if God should tarry till we were dead, the gate would be shut, there would be no time of returning unto him. Behold (sayeth Saint Paul) the acceptable days & the days of salvation are while we be in our way. Then if God should see men go astray & run here & there, & letthen go on till they were fallen down & tumbled headlong into the pit which they could never get out of: what a thing were that. Therefore it behoveth us to reason contrary too that which job did: that is to wit, that seeing our life is short, & not in so good case as a tree (let us put the case it were so) because that when we be departed out of the world, it seemeth that all is perished: therefore it is good that God should chastise us as long as we live. And to what end? To call us to repentance: for after death there shall be no more time. And as for the rest, let us not doubt (as I have touched afore) but job was of opinion, that it is good for men too be visited of God's hand although they shun it. But there are scoffers which allege Job's example for a shrouding sheet, saying: Behold, the holy men have forgotten the hope of the resurruction, they chafed against God, & complained that God pressed them oversore, in somuch that they had no leisure too subdue their imperfections: and why then shall not the like be lawful for us? But (as I have declared already) although we be patient in bearing of God's chastyzementes, and in enduring them quietly as we aught to do: yet fail we not to be moved, to have our flesh too show itself somewhat rebellious in us. Therefore we cannot come unto God too serve him, but we shall be assailed and pricked on all sides. But what for that? We must still fight, according as the Apostle sayeth, that we shall get no victory but by fighting. And the chief battle that we have to fight, is against ourselves, and against our own vices, and that is the thing wherein we must employ our whole force.  
So then let us mark, that whereas job speaketh here of the life of man, as a person without regard of the resurrection to come: he rested not wholly upon that point, (for he had well foreseen what that was) but meant to express the passion that he felt, to the end that every of us should bethink himself, and not be carried away when such temptations befall us. Moreover if job were weakened after that sort: let us assure our selves that we shall be weakened much more. Howbeit, God which assisted him, will do the like for us also. For his power is as invincible to maintain us at this day, as it was then. He calleth us too him at this day even of his own goodness, which is not abated that he should not make us to feel it as well as he made his servants of old time to feel it. And therefore when we see all things so confounded nowadays in the world, as we wot not what to say nor where to become: let us run to our good God, casting our eyes upon our Lord jesus Christ, who will deliver us from all miseries & from all the troubles that are at this day in this world. Well then: do we feel ourselves feeble & weak? Let us look upon our Lord jesus Christ, who is the power of God his father. Do we see ourselves as good as already dead? The fountain of life is come unto us forsomuch as God hath sent us his only son. And to what end Even to draw us out of the dungeons of death, and to assure us that being united unto him, we can never be set beside the salvation that is prepared for us. You see then that if we have our eye settled upon our Lord jesus Christ, we shall not fail to think ourselves safe as well in the mids of death, as of the troubles of this world, because that by the means of him we be sure we shall come to the heavenly glory wherinto he is entered before us, when we have finished the course which we have to run, which now is subject to so many miseries.  
But let us fall down before the presence of our good God with acknowledgement of our faults, praying him to make us perceive them better than we have done, and yet notwithstanding after such a sort, as we may not become as folk forlorn, but return too the remedy, desiring him to be pitiful to us, and to show himself the same towards us, which he hath been towards his in all times: and furthermore, that seeing it hath pleased him too be at one with us in the person of our Lord jesus Christ, and that our Lord jesus Christ hath given in his own self us so good a gage of his love, specially by the death and passion which he endured [for our sakes] he suffer us not to forget or too despise so great a benefit, but rather that we may put our whole trust in him, and by that means be stirred up to call upon our good God in all our necessities and miseries. That it may please him to grant this grace not only to us but also to all people. etc.   

The lu Sermon, which is the third upon the xiiij Chapter.  
13 O that thou wouldest hide me in the grave, and that thou hadst shut me up till thine anger were abated, and that thou wouldest set me a time wherein to think upon me.  
14 Shall the man that is dead live again? All the days of my battle I will wait till my change come.  
15 O that thou wouldest answer me when I call to thee, O that thou wouldest favour the work of thy hands.  
THe Prophet Esay showing how horrible God's wrath is and how heavy too bear, sayeth that such as feel it would feign that the mountains should hide them, and wish that they might fall down upon their heads: and our Lord jesus Christ also hath used the self same words. And that is done to show us that we must not be so dull-headed as we be. For we know not what a thing it is to have God against us. True it is that we shall well enough feel the mischief when he persecuteth us, but that is not all, nor the chief thing that we have too do. It standeth us in hand to weigh thoroughly what God's wrath is. And why so? For when we understand God's hand, then bethink we ourselves of our sins. And thereupon we be abashed, and perceive full well that we must needs perish except God have pity upon us. Howbeit forasmuch as we shun that feeling: our Lord exerciseth us to make us thoughly awake, when he intendeth to show us mercy. Thus ye see what is to be gathered of Job's words when he saith, O that thou wouldest hide me in the grave. For he preferred death before his life in case as it was. And why? Because he would have escaped God's hand if it had been possible. For he knew well it was a far terribler matter to have God to be his judge, than too die a hundred times. And this aught to touch us the nearer and to make us think better upon our sins than we have done, to the end we may know that when we shall have endured all the miseries of the world, it is nothing in comparison of appearing before God's judgement seat, when it cometh to the yielding up of an account. If we be but sick a little, we cry out alas: and if there happen us any mischance, men shall hear us make complaints: and yet our sins shall be buried all the while, and never come too our thought or remembrance. Hereby we show how untoward we be in judging of things. Therefore as often as we hear that those which have been scourged at God's hand have desired death and to be hidden in their grave: let us assure ourselves that the same is the thing which we aught to fear above all other, that is too wit, that God showeth himself as it were an adversary against us. And when we be persuaded that the same is the greatest danger that can befall unto man, we will labour by all means to return unto him. When our sins come to our mind, Alas (will we say) in what case are we? For if God show himself our enemy, how shall we do? in what case shall we be? Then let us prevent the matter: and behold we shall be so provoked to seek unto God for grace, as we shall never be at rest, till he be at one with us. Thus ye see the use whereunto we aught to apply this lesson. And we must mark well how he saith, I would fayve that thou badst hidden me in the grave, and that I were shut up in it, until suck time as I were cut off. Hear he showeth wherefore he desireth death: namely because he felt himself shut up under God's judgement, and could found no way to scape out And hereby we be warned that our startingholes shall serve us to no purpose in the end: and that when we have fisked hither and thither never so much, we must be fain to be as it were shut up. We shall have profited well for one day if we can bear this lesson in mind. Why so? for although God threaten us never so much, yet it is seen that there needeth not any thing to make us believe that we be able to shifted out of it, according as every of us imagineth one shift or other, insomuch that our hypocrisy is the cause that God's threatenings pierce not our hearts, as were requisite. And there is nothing that provoketh more Gods extreme vengeance, than when he sees that we make none accounted of his wrath. Lo what provoketh him extremely. So then let us learn by that which is said here, that whensoever God listeth to pinch us in good earnest, there will be no scaping for us neither by one means nor other, but we must be fain to be fast shut up. On the other side, if God give us any respite, and specially if he show us how we may obtain favour at his hand: let us use that opportunity. It is said immediately, I would that thou hadst hidden me in the grave. Here it might be demanded, And is not death a token of God's wrath and curse? Is our coming thither too any relief? What doth that boot us? Verily it seemeth too be the uttermost extremity, and that God cannot show any greater rigour upon us than to put us to death. But job hath here conceived death amiss, as I have showed heretofore: and that must we bear well in mind. He was overpressed with anguish, because God made him to feel his misery. Thereupon he bethinketh himself how he might be rid of it. At leastwise (saith he) I should wander in the dark. But as long as I bear my flesh, (as he saith for a conclusion in the end) and so long as my soul is in me, I am in pain, I am tormented, and I have nothing but distress. If God had taken me out of this world, I should have some case, and there would be an end: and (as he hath said afore) he should have his end as the hireling, whom ye see at rest when his term is at an end, and his covenant come out. Thus ye see why he desireth here too be shut up in his grave. Furthermore let us mark, that he knew well enough that men cease not too be under God's hand by dying, but that they must be fain to be judged by him, and to feel him still. job knew that well enough. But in the mean while he had an eye to the misery where with he was pressed: and he was as it were so fast tied thereunto, as he thought not of all the rest. Ye see then that when God persecuteth a poor sinner, he hath no further respect but to say, Alas must I be enclosed here without remedy, and must my misery increase, and I perish in the end, because God will never leave pursuing me? The sinner hath no respect but of the thing that is so hard for him to bear. For this cause he thought death to be nothing, and that it should serve him to be a salve for his sores. After that manner spoke job in desiring to be covered in his grave, and to be as it were locked up in the same. And when he saith, Until thou bethink thee of me, and until thou set me a day: thereby he showeth how there is some feeling still even after death, howbeit that to his seeming as he was then carried away and ravished, there shall be some respite for him to take his breath, inso▪ much that when he shall be gone out of this world, then shall he not be in such confusion, nor in so hard and heavy case as he felt there. But (as I have said) job could not but know that even after death we have an account to make: for he saith, I will wait in the grave until thou appoint me a time to bethink thyself of me. This Bethinking here is nothing else but Gods calling of his creatures to judgement. But job was so troubled in wit, and the said passion did so turmoil him, as he judged not with so settled a mind as he aught to do. And why? First and foremost, so long as we live in this world, what should we more desire than that God should have us in remembrance? For if he forget us, what shall become of us? Peter said, Get thee away from me O Lord, for I am a wretched sinner. Yea but we must go the contrary way to work and say, Lord come nearer us: for without thy grace, we be nothing: So than it is very needful that god should remember us. And how? To maintain and preserve us, so as he uphold us and have pity upon our feebleness, to relieve the same and to guide us by his providence. You see then that God must be fain to remember us, or else our state is very miserable. For there is nothing that we aught to be so much afraid of, as to be forgotten of God. Lo here one point. Again, although God take us out of this world, yet forgetteth he us not, though he seem to forget us. For he keepeth those that are his always in his hand & custody: & as for those that are damned, they be reserved as it were in Chains until the day of executing the sentence. You see then that God doth always bear us in mind. And when the scripture saith he hath forgotten us: it is because we perceive not his present succours, like as if a poor man that lingereth in pain, desire God too help him, and feel not his help nor sees any likelihood that God heareth him. Thus ye see after what sort it is said that he hath forgotten us: to wit, for aught that we do perceive: but yet for all that he remembreth us continually. job then did amiss to surmise that if he were dead he should be forgotten till god should call up all his creatures at the latter day, and summon them too his judgement seat. job therefore did not consider this remembrance of Gods towards us so well as was requisite. But we may well see it, if we be persuaded of that which I have said: namely that God ceaseth not too think upon us though he leave us there for a little while, so as our bodies rot in the earth, and our souls abide in suspense, waiting for the day wherein all the world shall be repaired. Moreover, so long as we live, let us be fully resolved, that there is nothing better for us than too have God to think upon us: yea even though it were to punish us. If God think upon us to make us feel his fauor● therein consisteth all our joy and glory according as it is said in the eight Psalm. Alas what is man, that God should vouchsafe to look upon him, and too watch over him? We be as a little shadow. we be nothing at all and yet it pleaseth God to have a fatherly ca●e of ou● life. And aught not we too acknowledge a wonderful goodness in him in that behalf? So then we must highly esteem the said mercy which God showeth us, in being mind full of us, even to make us feel his goodness. But (as I said) although he chostice us for our sins, yet is 〈…〉 gracious to us. For thereby he showeth that he is loath we should perish in that he calleth us back again too him when he seeth us in the high way to destruction. For are not all his chastizings as many warnings, which he giveth us to come to repentance? You see then how we aught to set the more store by God's grace in that he is mindful of us: and not desire him to forget us. This is it in effect which we have too remember concerning this sentence. Now there ensueth, Shall the m●n that is dead live again? For I look for my change all the days of my battle, or of my travel. Herein job showeth how sore he was troubled in mind, better than he did afore. For he was in such distress, as he witted not what the end of men is, or whether they should be razed again or not, when they be dead. Truly this seemeth strange at the first blush. But we must mark what I have said afore, namely that job speaketh of his former temptations which he withstood. There is great difference between being utterly beaten down by a temptation, and between the feeling of it, or the being shaken with it, and yet in the mean while too withstand it. What a number of evil opinions and fancies will come in our head? According as we know that men receive many mockeries at Satan's hand. Behold, one wicked fancy that cometh in our head, is that we greatly distrust God, [as if we should say] what canst thou tell whither God think upon thee or no? How knowest thou whether he hath given thee over? What wottest thou whither he vouchsafe too look towards mortal men or no? Behold the thoughts that men have ever among: and that is too make us humble ourselves. And forasmuch as we see ourselves so full of vanity: we have so much the more need to walk in the fear before God [and to say:] Alas what a thing is this? I aught too employ all my wits to the glorifying of my God, and behold the most part of my wit is occupied about such manner of thoughts. Yea and there come outrageous blasphemies in my head. Greatly then aught men to be grieved with themselves when they conceive such fancies. But the faithful do repulse them incontinently. For assoon as the devil goes about to trouble us after that fashion, we be armed with God's word, and fence ourselves with the buckler of faith as the scripture speaketh. Although the devil cast fiery darts at us, as S. Paul saith: yet enter they not so into our souls as to wound us: the poison of them pierceth not so deep into us. True it is that Satan will assault us mightily: but yet that sting of his shall be neither deadly nor infective. We then shall repulse all these wicked conceits when we be so assailed. But the other sort are wholly possessed, and are so far out of square, that some doubt of God's providence, and othersome think that God hath utterly rejected them, by means whereof they be as it were utterly under foot. Then is there great difference betwixt a fleeting fancy that cometh in our head for a while, and which we withstand: and a sure persuasion that settleth itself and taketh root in us. True it is that when we shall have fought against all the temptations of Satan, and overcome them, yet shall we not come to a full end, but we must mourn still before God, because we have not glorified him so perfectly as were requisite: neverthelater he accepteth such stead fastness, when we resist evil after that manner. See how job hath dealt in that behalf. He rehearseth the temptations wherewith he was assailed, but yet for all that he was not overcome of them. And verily there are three degrees to be noted. For sometimes there come fancies to our mind, and we drive them away out of hand. Sometimes we shall be in pain and distress, so that we shall be almost tired with them, [and say,] how shall I outwear this temptation? But yet in the end when Satan presseth us therewith, God doth still strengthen us. The third degree is when we be utterly borne down and overcome. As for job, he not only came to the first degree too have the fleeting fancy too ask whether men shall rise again or no: but also he came to the second step of temptation. For when he saw himself so pressed with misery: he thought with himself, what intendeth God to do with me? It seemeth that he is minded too wipe me quite away. And seeing I have him mine enemy what shall become of me? job then was tormented with that temptation (which was evil) because he marked how God was so against him: but yet was he not overcome. And although the battle were very sore and hard for him to endure out: yet got he the upper hand. Thus ye see after what sort we must take this sentence. For had job settled in that opinion, it had been a cursed blasphemy too ask whether man shall rise again or no. But surely he was assailed in such wise, as yet nevertheless he abode still in the belief that he had conceived, and the spirit of God gave him the upper hand. We must not therefore charge him with blasphemy for so doing, neither must we condemn him of misbelief for it. For faith is not without fight: it behoveth her too be thoroughly exercised. And how is that done? By the devils casting of many occasions of unbelief and misbelief in our way. Thus ye see the true trial of our faith. job then must not be cast out of the number and company of the faithful for being so assaulted. Also it is to be noted, that he did not alonely doubt, but also was so carried away, because he was pressed by God's hand. If job had been demanded whether men perish utterly by dying: he would have answered no. For although the body rot away, God will raise it again: and the soul is reserved till the last day, at which time we shall be wholly restored. job would surely have answered so, if he had been examined of death in general. But forasmuch as the case is now become peculiar too himself, because God pincheth him so sore as he woteth not where to become, insomuch as it seemeth that God is fully determined to confound and overwhelm him for ever: he is sore dismayed thereat, and that is the cause of his doubting. Therefore let us mark that job had an eye to that which was in his own person: that is to wit, to God's rigour, which was so great, as there was no likelihood at all that ever he should get out of the misery wherein he was. For this cause he saith, Shall the man that is dead rise again▪ Verily he meaneth of death, in case as when God uttereth all his force too bring a man too nought. And what is that? It is as if he should say: Alas Lord it seemeth that thou art minded too bar me of the hope which thou haste given us of our rising again. For seeing thou handlest me so rigorously, doth not this strange dealing which thou usest towards me, tend too the utter fordooing of me? And when thou hast fordone me, who is he that can make me up again? Then his surmising is, not that God will put him over too a further time: but that he will utterly root him out of the number of creatures. And that is the cause why he demandeth whither it be possible for a man to come to life again when he is once dead. It is because God dealeth so strangely with him, as it may seem that he is minded too bring him utterly to nought. And hereby we be warned to pray God to handle us so measurably, as we may always have the hope to assure ourselves, that our misery shall not endure for ever, but that God will remedy them, and that it is his office to raze them out of their graves which are in them. For if we believe not that, we must needs fall into horrible despair, which will dismay us, as we see it had happened unto job, if God had not hold him up by strong hand. And here ye see also why it is said, Lord chastise me, howbeit with reason. Not that God is at any time unreasonable. But by this word Reason or judgement, jeremiement a moderate fashion agreeable to our infirmity, when we be not tempted so strongly but we may always perceive that God will pity us in the end, and remedy our miseries. Thus ye see whereof we be admonished in this text when it is demanded whether the man that is once dead shall live again. As touching that which ensueth, namely, I will wait till the day of my changing come: some men expound it, that if job witted that God would raze the dead, and that there were any hope of the resurrection and renewment: he would wait for that day. But it must be taken more plainly: that is too wit, Lord comfort me, for I am now at my wits end▪ I see thou usest nothing but force, I see thou executest no thing but violence against me: and so must I still fight and strain myself to the uttermost, and I have none other comfort but only to wait for the day of my change, See then in effect after what sort job understood that saying. He rather reasoneth with himself and with God, whether a man shall return to life again when he is dead. As if he should say, I see myself here in so▪ wretched state, as too mine own seeming I must be utterly confounded, and there is no means of recovery. For sith that God is against me, and is minded to bring me to nought: what is to be said to it? But yet hereupon he enforceth himself, and calleth his courage too him, concluding thus: yet will I wait for the day of my change. Hereby therefore we perceive that job got the upper hand, and wan the prize in that battle. For notwithstanding that he entered into debate whether he should rise again or no: yet in the end he saith, Behold, I will wait for the day of my change, yea even all the time of my travel. As if he had said, True it is that as long as my time lasteth, I wish that God should keep me shut up in my grave, that he should cast me into some dungeon, and that he should 'cause the hills to fall upon me: but yet must I tarry his leisure still, yea even in the mids of the afflictions wherein I am. And although they be hard and unable to be endured, yet notwithstanding forasmuch as there is a change, the same must suffice me to give me some comfort, and to nourish me in the obedience of God, Now we see what the meaning of Job's words is. And we have a good and profitable lesson to pick out of this saying. First, whensoever we be assailed by Satan, and tormented with naughty imaginations, and specially when there cometh any distrust to lead us too despair: we must not make these disputations, but quickly and shortly conclude too resolve ourselves upon God's truth. As how? Some have a pleasure too entangle themselves in lewd imaginations: and there will come some opinion in their head, yea even some opinion that is lewd, and tendeth even too the dashing of themselves against God. And hereupon they fall too debating and imagining whether the same be possible or no. And how fareth it? Therefore when our heads run upon wheels after that sort, and we fall too chawing upon the bit, in hatching so lewd opinions which are clean contrary to faith: it is all one as if men should fall to devifing of their state with their enemies that come too besiege their City. For if they give ear to them and allow their counsel, it is the destruction of the whole town. They will not set open their gates to them: but it is all one as if they did. Even so is it with those that snarl themselves in their own lewd opinions which Satan putteth in their heads: for if they abide by them, the end will be the leading of them too destruction. What is to be done then? Let us follow the experience that is showed us here by job. Verily he was assaulted dangerously when he doubted whether he should ever rise again or not, seeing that God had brought him so low. And if he had continued in that mind too the end, what a thing had it been? But after he had been so assailed, he cutteth off the matter out of hand. Not (saith he) I will tarry the day of my change, how so ever I speed. Lo what we have to do: namely too conclude according to God's truth. Also when we conceive any lewd imaginations that may turn us from the faith, and from the way of salvation: we must by and by come back and take hold of some sentence of the scripture: and when we see ourselves fenced with God's truth: the conclusion must be that we will not dispute about it seeing that God hath spoken it. Thus ye see the soverein remedy that we have to beat back Satan, in this behalf: that is to wit: when he goeth about to turn us aside from the faith, and from obeying of God's word. Furthermore when job faith that be will tarry for his change: that word deserveth to be weighed thoroughly. Verily he speaketh of the resurrection, and therefore meaneth that we must be wholly renewed, so as the corruption which is in us by reason of Adam's sin, be utterly done away, and God receive us into the immortality of his kingdom. Lo here the change whereof job speaketh: And the same is also the thing that we must have an eye unto. For without the resurrection we cannot comfort ourselves, neither will all that ever man can allege be sufficient to cheer us. We see also that the holy scripture directeth the faithful thither when it purposeth too content them, and too give them assured and settled rest. Be ye sure (say the servants of God) that we be called to be partakers of the heavenly glory which God hath promised too those that are his: and therefore be ye glad of it. Howbeit for the better assurance of this last change, we must consider the changes that God maketh at this day▪ even during the course of this life, how God maketh many alterations in us, whereby he giveth us already some taste of the last change: As for example. We be in some trouble, & well, we be as it were shut up there. When we look for the end of it, we see none, there is no remedy, it is past recovery, and we be forlorn: and suddenly God hath such pity upon us as we be delivered out of hand. See ye not a change that aught too lead us further forth, which is too understand that there is a much perfecter deliverance than all these are which we perceive at this day particularly? Then let us learn to acquaint ourselves well with the changes that God maketh daily, that we may be lifted up a high, and by that means be quiet till the time that we be renewed in the kingdom of heaven. Also here ye see after what manner David hath spoken. For when he speaketh of the changes of God's hand, whether it be in rescuing men out of trouble, or in casting them into it, that saying is of great weight though it seem not so. For men have always this fond opinion concerning fortune, [to say,] See what ill fortune is befallen me, or see what good fortune is happened me. Not: they be the changes of God's hand, and to that point must we always be brought. Howbeit among all the changes that are made in the world, the livelyest Image of the last renewment, is God's quickening of us by his holy spirit, and his enlightening of us by faith, and his making of us new creatures in our Lord jesus Christ as the scripture speaketh. Let us consider what the birth of men is. True it is, that when we come into this world, we bring some remnant of God's Image wherein Adam was created: howbeit the same Image is so disfigured, as we be full of unrighteousness, and there is nothing but blindness and ignorance in our mind. Ye see then what the state of men is at their birth. But God enlighteneth us by his holy spirit, yea even in such wise as we be able to behold him, so farforth as is expedient for the transforming of us into his glory and for the reforming of us by his holy spirit. Therefore when God shall have so changed us, as we feel him dwelling in us, and by means thereof we fight against our wicked lusts: and whereas other men do ordinarily delight in their vices, and as it were bathe themselves in them: we seek the clean contrary: so as what evil soever is in us, the same mislikes us, and we mourn for it, and therewithal follow the good, and be altogether desirous to give ourselves over to the serving of God: Is not that a wonderful change? For such manner of doings will never spring out of ourselves. When we taste of God's goodness, so as we be sure of his fatherly love towards us, and specially have the certainty of our salvation to call upon him as our father: See ye not a change that is able to show how mightifull God's hand is? For men of their own nature can never open their mouths to call upon God in truth. True it is that they may well have some ceremonies, as the Heathen folk pray unto God, and the Papists also do babble and make prayers that are long enough: but all this is nothing because they be not assured in their prayers, nor fully persuaded that God should be their father. Do we then see that God is willing too hear us? Are we desirous too serve him, and to honour him? It is even as much as if he had changed us, and cast us new again in a mowlde, and as though he had put us new again to making. For doubtless it is not for nought that the Scripture calleth us new creatures in our Lord jesus Christ. And in other places where we be said to be his workmanship, because he hath created us to good works: Saint Paul meaneth not that God hath created us, only to be mortal men: but also to the intent we should do good works. Therefore when God doth so change his faithful ones, ye see a special work of his wherein he uttereth his power above nature. And here ye see why I said that we must take hold of such changes, that we have assured hope of the resurrection. If we doubt whether God will renew us at the last day when we must come before him: how hath God changed us already? To what purpose doth he now put his grace into us? To what purpose shall he have given us courage to serve him and honour him? And too what purpose also shall he have given us the spirit of adoption, but to assure us of the hope we have of the everlasting glory? All this were to no purpose. So then the change that we perceive in ourselves as now, is an infallible witness of the heavenly glory which we see not yet, and which is hid from us. But God giveth us a good earnest penny of it, according as it is said that the holy Ghost is the earnest penny and pledge of it. And why? It is because of the effects. For the holy Ghost is not idle in us, but rather showeth openly that he dwelleth in us, to make us the children of God. And we no sooner be God's children, but we must by and by enforce ourselves to do good works, and to follow his william. You see then in what wyze the faithful aught too practise this lesson. And job sayeth precizely, That he will wait for that change all the days of his travel. Which saying is worthy too be well marked. For if we be tossed with never so many troubles, it is not enough upon some good motion and affection, to say, now must we trust in God: for that is nothing unless we hold out, yea even in the mids of all our encounters. First of all therefore let us mark that hope is not a days bird or a months bird, but must continued to the end. And doubtless when we be fully settled upon God's promises, he holdeth us still in the same, too the end we may not quail every day, but that when we have overpassed some time, we may always be established more and more, until God have performed the things which as yet are delayed to another time. You see than that it booteth not to have had some good affection, or to have trusted in God, except it continued so throughout. And job hath expressed the same thing the plain under the word Travel or ●attell. And why so? For he meaneth that we go not to God at our ease, as we see well enough. As long as we suffer nothing, we can find in our hearts to live still in this world, and to prolong our life double if it were possible. Our desire is then that God should handle us without grieving us, and please us in all respects, and obey us in all our desires. See how easily we would pass the time if we might go but our own pace, if we might have no temptation, and that there might be no heaviness in fear, nor any such thing else. But it is said that we must give attendance all our life long, yea even with fight. In these words, All the days, there is showed us, that if the time linger and seem long to us, we must not take it for an excuse to do evil, and to be grieved, and to give over all in the mids of our journey: but we must continued to the end. Under this word Battle or Fight, is expressed unto us the state of this present life: which is, that being but wayfarers in this world, we must be feign to fight, to be besieged on all sides, to be in continual peril, too be tempted sometimes with cares, sometimes with adversities, and sometime with some danger. Therefore let us think upon it. Herewithal let us understand also that we must fight against the lusts of our own flesh. But notwithstanding all distresses, yet must we still wait for our change. Thus ye see what we have too bear away in this strain. And now for a conclusion job sayeth, O that thou wouldst answer him that calleth to thee, and that thou wouldst accept the work of thine own hand: This serveth but for a larger declaration of the matter that we come to treat of. His intent is to show what the change is that he hath waited for, that is, that God should be gracious to the work of his own hands. Surely some expound this present strain as God would bear down the work of his hands. But that is constrained. Therefore his meaning is nothing else but that he will quietly abide God's leisure, till he show by effect, that he will accept him as his creature. And that is the cause why he sayeth here. I will answer whensoever thou callest me. For job protesteth that he will no more shun God, nor shrink back from him when he calleth him, but will be ready to come, yea even with a cheerful courage. And why? For he knoweth that God will show himself pitiful towards him. Thus ye see that the thing which we have to mark in this strain in effect, is that even in the mids of our troubles, when it seemeth that god is sore displeased with us, and that we shall not come any more too atonement with him, yea and that he will not reckon us any more in the number of his creatures: when all this is come to pass: yet nevertheless we must fight against such despair, until we have gotten so much as to hope for the change that we wait for. See then how this text aught to provoke us to be of good comfort in our adversities, and to pray God to strengthen us so with his power, that although we be tossed too and fro with many storms, yet we may not cease for all that to keep on our way still towards him, and to make no doubt of coming thither, howsoever the world go. For although he seem to have cast us off and to be angry with us: yet if we return unto him, and call upon him, he will answer us and establish the hope of our welfare by making us to feel the love that he beareth us, that we may be thoroughly persuaded and out of doubt of it.  
Now let us fall down before the presence of our good God with acknowledgement of our faults, praying him to make us so too feel them, as the same may be a mean too provoke us too return unto him, with true repentance, and we may prospero therein more and more, till he have taken us out of the miseries of this world, to gather us into his kingdom, where we shall enjoy his everlasting rest to the full, whereof as now he giveth us but a taste by his holy Ghost. That it may please him to grant this grace, not only unto us, but also to all, etc.   

The luj Sermon, which is the fourth upon the xiiij Chapter.  
This Sermon containeth the rest of the exposition of the. xv verse, and then the text that followeth.  
16 Now thou reckonest my steps, and makest no delay upon my sin.  
17 My misdeed is sealed as in a bundle, and thou hast added to mine iniquity.  
18 A Mountain perisheth infalling down, and a Rock wasteth.  
19 The waters consume stones, thou destroyest the earth with floods of waters, thou takest away hope from the man that is in misery.  
20 Thou utterest thy force to overcome him, thou coverest his face, and sendest him away.  
21 He knoweth not whither his sons be exalted, or whither they be oppressed and distressed.  
22 But his flesh mourneth so long as it is upon him, and his soul is in sorrow.  
We saw yesterday in what wise we may answer God: that is to say, in what wise we may come freely unto him: namely by knowing that he loveth us, and that he accepteth us as the work of his hand. For so long as we know not whither God misliketh us or not, we must needs be afraid and shun his presence, as much as is possible: and so ye see in what case the wretched creatures are which have no taste of god's goodness to trust in him, that they might comfort themselves. Therefore let us mark well, that it behoveth us to be persuaded of God's love towards us, that thereby we may conceive such trust, as we may present ourselves unto him, and be well assured that our sovereign welfare is to answer him, that is too say, not to hide ourselves from his sight, but too be always willing to be guided by his hand, so as we desire nothing but to be under his hand, and at his direction. But by the way we have to consider these words, the work of thine hands. For the thing wherein we may settle our trust that we be acceptable to God, is that he hath created us, and that we be his. Then must we not pretend to be loved at God's hand for any deserts of our own, but because he sees we are his workmanship. True it is, that we are his workmanship already, in that we be men: But there is yet more, that is to wit, he hath fashioned us new again after his own Image, through the grace of our Lord jesus Christ. When the holy Ghost teacheth us how we should pray unto God, he setteth these words afore us, Lord we are thy workmanship. After this manner it is said in Esay, & likewise in the fourescoure and fifteenth Psalm: We are thy flock, we are the work of thy hands: and in other texts. Lord thou wilt not despise the work of thine hands, thou wilt not forsake that which thou hast begun, without finishing of it. Ye see then whereof we aught to take occasion too trust in God. For if we be agreeable unto him, and come unto him, we be sure that he is ready to receive us. And why? Even because we be his creatures, and he hath formed us, and he will not cast away the thing that cometh of himself. Mark this for one point. Howbeit, (as I said) we must not look only too our first creation: for the hope that we shall have thereby, will be very slender, because God's Image is as it were blotted out in us by Adam's sin. Forasmuch as God of his own infinite mercy hath renewed us, and adopted us too be his children in our Lord jesus Christ, and imprinted his Image again in us: therein we be his woorekmanshippe, and may come with our heads upright too call upon him, and assure ourselves that he will not shake us off, but that we shall be welcome too him. Therefore let us mark well this strain, according too the profitableness thereof: which is, that men are in a wretched case when they know not whether God do love them or no. And why? For they must needs be afraid, and the same fearfulness must needs 'cause and engender a rebelliousness in them, so as they shun God, and eschew his hand as much as they can, and strive against him. You see then that men are as wild beasts, and cannot submit themselves unto God, until such time as they know that he loveth them. But on the contrary side, when we know that God favoureth us, then are we bold to approach unto him, yea even to answer him: that is to say, to yield ourselves simply to his will, and to take in good worth whatsoever he doth or disposeth of us, yea and although he scourge us, torment us, and put us too distress, yet must we still flee unto him, as to him that hath a care of our salvation, and will bring us thereunto. And how shall that be done? Not for our deserts, but because God is wont too pour out his grace upon us, and because we be beholden to him for all the good things that we have. Thus ye see that if we acknowledge ourselves already bound exceedingly unto God, and yet notwithstanding that he will still increase his grace in us, until he have brought us to full perfection: we may be out of doubt that he will perform all that he hath begun in us. Lo here in effect what we have too bear in mind concerning this strain. Thereupon job entereth again into his complaints. And no marvel though he do so. For although God's children do comfort themselves in the mids of their sorrows, and set before their eyes the things that may give them good hope: yet for all that, they cannot but be tossed with some troubles, and when they have endured one battle, they must be feign to enter into a second and a third. See in what mind job was. He took the sentence that we have seen, to resolve himself that he might come freely unto God. And the reason is, because God accepteth the work of his own hands. But now behold he is assailed new again. How? Thou numbrest my steps (saith he) and delayest not my sin. The text is, Thou keepest not my sin. But this word keep signifieth to watch or wait upon. In effect Job's meaning is▪ that Gods judgement presseth him too excessively. Howbeit he speaketh as a man not well at ease in his mind. For it is certain that God is always slow to wrath, as he himself telleth us, and we ourselves see. Which of us perceiveth not that God useth great and long sufferance towards us when we have offended him? For if he were hasty to punish us, what should become of us? So then we see that God doth well enough keep our sins: that is to say, put them up and not punish them so rigorously as we have deserved. Wherefore then is it that job complaineth so? It is because he felt himself shut up in such anguish, as he was able to endure no more. He looketh not rightly unto Gods doing, neither is he able to judge aright in such trouble: but he complaineth according too his grief. Hereby we see, that when we be so heady in our affections, we cannot judge of God's works with a settled mind. Therefore it is no marvel though at most times we glorify not God as were requisite, and as we aught to do. And why? For our passions do so carry us away, that if God do us any good, yet can he not content us. For we be like unsatiable gulfs, and we think that all that he doth for us is to little, and that he aught too do every thing that we would have him. Again if he chastise us, we are so tender as it is a pity to see it: by and by we fall to murmuring, we think him to rigorous, and although he handle us after a gentle fashion, yet cannot we deem so. And what is the cause of it? Our own outrageous affections. You see then how God is not glorified at our hands as he aught to be: and that is because we be blinded by the affections of our flesh, which trouble us in such wise, as we cannot have a moderate & sure judgement. So much the more aught we to fight against such temptations, and to beaten them back, to the end we may acknowledge that God handleth us with justice and equity, and that all his doings are faultless and according to reason. To the end then that we may conceive this thing: our affections must be thrust down, and kept as prisoners. For if it be fell to job to deem amiss of God's judgements, as we see he hath done: what will betide us, who have not profited the hundred part that he did? Notwithstanding job is somewhat to be borne withal, because that God (as I have said heretofore) handled him after an extraordinary fashion. And if this be well considered, it is to the greater condemnation of those that are discontented with God though he have waited for them with long patience. As how? Behold, a man that hath committed many offences, and whom God hath long spared, is forced in the end too feel some correction, or otherwise he would still keep on his own race: and therefore God punisheth him. Now as soon as we be touched with his hand, we fall to crying out Alas, and too lamenting as though he were overrigorous towards us: and yet notwithstanding we cannot deny, but that he hath dealt gently and lovingly with us in deferring the punishment that was due to us. If he punish one sin, we have committed a hundred, and if he sand us any correction, surely it shall be light in comparison of that which we have deserved. If we were in Job's case, so as God pressed us, yea and that we knew not wherefore: if he made us not to feel our sins (as we have seen) but were minded too set us as it were upon a scaffold for an example to others: or if he afflicted us so without showing us why: how sore would every of us be grieved and disquieted? So then as often as God visiteth us with his rods, let us look homeward too think well upon our sins, and to consider that we have long time afore deserved that God should show us such rigour. And whereas we have been borne withal, and not touched at the first day: let us acknowledge ourselves beholding to him therefore, and that the same proceeded of his infinite mercy, & that his present afflicting of us is because we have compelled him to do it, by provoking him to much with our sins: and to be short, that we have abused his goodness and grace, wherethrough he bore and forbore us so long time together. Thus ye see what we have to note. Furthermore let us not quarrel with god though he put not up our sins. For what a thing were it for a man too have evil lurking in him, if he be not purged of it? for the evil that is in him will become uncurable, whereas it might well be remedied, if it be not delayed to long. We see what cometh of those that shun physic. When an inconvenience that is coming upon us is foreseen: if we refuse to take a purgation to prevent the mischief, and foreslow to provide for it till it be grown to the full: it will be past time to deal with it as then, for the disease will have gotten the upper hand. If there be a strong fever to come upon a man: or if there be any disease that is to be taken out of him: if it be let alone, ye see it swelleth and rankleth, and it is enough to make the party loose a limb, yea or his whole body. For it will kindle a burning fever, so as there shall be no more means too heal it. Even so is it with us: If God should put up our sins with silence, it were even a rankling of them to increase our pain: and when he should come to purge us, it would be to late. And so God showeth us great favour when he cleanseth us of our sins, according as he knoweth too be meet for our welfare. Therefore we have no cause too complain of him, but rather to glorify him in that he hath a care of us, and specially for that he tarrieth not till we ask the thing that is for our profit, but preventeth us by correcting the covert disease that is within us. Thus much concerning this strain. Now job addeth, that his sin is sealed up, and that God hath added to his misdoings. The word Add, is not taken in that sense which many men expound it, that is to wit, that God should make Job's iniquities greater than they were, (like as a cruel man is wont to do, who when a light and pardonable fault is committed, maketh a heinous and unpardonable crime of it, so that by this saying that God added to Job's misdeeds, it should be meant that God did make them greater and more heinous than they were in deed:) But the text showeth that it tendeth to another end. For it is no new thing, (specially in job and in the Psalms) too see repetitions, as which is a very ordinary matter in the Hebrew tongue. But now let us look to the contents of the verse. job borroweth this similitude, namely that God hath bound up his sins, as it were into a bundle, and locked them all up together in a chest, and set his seal to it, as who should say, that nothing should escape him. And thereunto he addeth, that God hath laid a good weight upon it, like as in Zacharie (where it is meant that God shutteth up men's sins) it is said that God layeth a mass of Lead upon the vessel wherein they are, so that after he hath shut them up in the vessel, he layeth a mass of Lead upon them that they should not get out. So then job continueth here the similitude that he had set down, saying that God hath sealed up his sins to the intent that nothing should escape him, and that there should not be so much as any one point left out. And to express this, he saith, that God hath added a good counterpoise or weight, so as nothing can be drawn away, but all his misdeeds must abide before God, to come too accounted, and to be judged and condemned. Now than we see what is the plain meaning of this sentence. And verily job had some occasion too speak so, because that (as I have said) he was pressed after an extraordinary fashion, for that it is not God's custom too handle men so roughly. job therefore had some occasion to make that complaint. But yet must we always come back to that which I have touched: namely that he was forced with excessive passions, and therefore hold no measure. For it is certain that if God had listed to have punished him with rigour, he could have found exceeding great sins in him, and have made him too feel a far greater chastisement. But what for that? He considereth no more but what God is wont to do to men, and thereupon maketh his complaint. But we on our side have first to consider, that we be far off from the perfection that was in job. Therefore whensoever the Lord punisheth our sins, let us assure ourselves that if he chastise us for one or two, there are three or four, yea and a great number more. Let every of us call himself to accounted: and when we have well examined our life, shall we not found a gulf of sin in us? Shall not every man be feign to confess that he is ashamed of himself? Let men summon themselves, & let them search a little what our life is. And how are we to godward▪ We are but hypocrites and dullards if we be not ashamed of ourselves, and as good as overwhelmed with confusion in that case. Sigh it is so that God himself condemneth us, can we say that we suffer not for our sins, or that he doth us wrong? Alas no. But we aught to know that he letteth slip a great sort of our sins, yea and even the most part of them, & that he is not desirous to punish us rigorously, but giveth us occasion to bethink us of our sins, and leisure to be sorry for them, and to ask him forgiveness of them. Thus ye see what we have to mark in this sentence. But herewithal let us mark also, that job acknowledged his own sins: & that is, to the intent we should not think, that he meant to justify himself heretofore, or that he doth as these shameless persons do, who think themselves to be without spot, yea & that God is in debt to them. job went not that way to work. And how then was he justified? I have told you already after what sort: namely by acknowledging that which God did too him. But yet for all that, job doth here put himself into the array of sinners, and he knoweth well that God can find faults enough in him: neverthelater it grieveth him that God should handle him with so excessive and unaccustomed rigour. And hereby must we take warning, not to look what God doth unto other men. For that is the thing that oftentimes driveth us to impatience and murmuring. We see that God punisheth not those which (to our seeming) have offended as greatly as we, yea and more too. Behold, (say we) God beareth with such a one, and I see that if he and I were compared together, it would be found that he hath offended more than I Thereupon we conclude, that God keepeth not so even a hand nor such uprightness as he aught to do. Or if we be ashamed to blasph●eme him so: yet cease we not to repine at him, & to say, what a dealing is this? Wherefore doth God punish me for my sins, when in the mean while I see he letteth others alone that are no better than I? If I look upon my neighbours, I shall find them more faulty than myself, and yet I see not that God handleth them so rigorously as he doth me. Thus ye see how men are grieved at the heart when they look here and there. But what? It is a fond fashion to pass from ourselves: for every man aught too shut his eyes, and not to look what God doth unto other folks. Let it content us that he is righteous, and if he handle me more rigorously than those whom I take to be more offenders than myself: well, he knoweth it is good and expedient for me, he hath a reason that is hid from me, and it behoveth me too be contented with his will, and thereupon to submit myself simply unto him. Furthermore, we be greatly to blame also, in that we take upon us too judge our neighbours. For we enhance their faults, and lessen our own, and although we know not the tenth part of the faults that we have committed, yet are we over sharp sighted too mark and bear away what other men do: yea, and (which worse is) although the thing be good, yet are we so malicious that we cease not too condemn it. Therefore let us forbear such manner of condemnings: and whensoever it shall please God to handle us rigorously, let us assure ourselves he hath just cause too do it, although the same be unknown to us as now. Thus ye see what we have to remember in this sentence. And immediately job addeth, That a Mountain goeth too decay, that Rocks melt, that the water bolloweth the stones, and that the man that is in misery is destroyed by God, specially if God utter his force against him. Some men are of opinion, that job doth here compare Death with the Mountains, Rocks, and Stones, as if he should say, how now? Mountains consume, and so do Rocks: but death endureth ever, death keepeth still his strength & liveliness. What is meant by that? But this construction is overforced, as men may perceive. Othersome think that job is weary of lingering so long, and that thereupon he sayeth. How now? I cannot see mine end, I desire death, and death cometh not. If I were▪ a Mountain, I might be undermined in the while: If I were a Rock, I might drop down, as we see Rocks fall into the deep Sea: and if I were a stone, there needed but water too eat me hollow. And we see that if the sea overflow his banks, it marreth a whole Country: and if there come a great rage of water, it maketh such a havoc, as neither field nor land, nor cattle, nor house▪ nor any thing else remaineth unturned up. And I am a poor frail creature, I am not so sturdy as the Mountains: and yet for all that, I cannot die. Verily this exposition is meetly convenient, and it draweth nigh to the true natural meaning. Howbeit job meant simply, that the Mountains consume, and that God useth violence towards him, according as it must needs be a great force that shall consume Mountains and Rocks. Behold then what job meant. Who am I Lord, saith he? Thou seest there is nothing but weakness in me, and yet how dost thou chastise me? Thou neededst not but touch me with thy little finger, yea thou neededst not to come near me, give but a puff at me, and behold I am undone. For if God do but look upon us with an angry countenance, we can look for nothing but for death and destruction. So then God needeth not to arm himself, nor to guard himself with great power, to overcome silly creatures that are less than nothing. Therefore if he use great violence, as though he would thunder upon the Mountains, or as though he meant to overturn the rocks, and too clive them asunder, and too scatter the stones: there is no reason in so doing. Thus ye see what job meant to say. But we must always remember that job speaketh not as a man in his right wits, nor as a man that considereth things as he aught to do, that he might mind them with reason: but flingeth himself out of his bounds against God. And why? For he showeth after what manner he had been tossed and shaken: not that he resisted not the temptations (as I have said afore:) but because he felt so vehement temptations in himself by reason of his vexation and torments, howbeit that he withstood them by the grace of God. By this we perceive, that if God plague us, it cannot be but we shall be troubled, if we look upon others, and the same is an augmenting of our own misery. So much the more than must we bridle our affections, & therewithal resort unto God, that it may please him to restrain our lusts, and not suffer us at any time to overshoot ourselves: and moreover, that when he intendeth to humble us, and thereupon giveth us the bridle in such wise, as we cannot refrain from chafing against him when he afflicteth us: [it may please him] too grant us the grace to resist and fight still, & not suffer us to a●ide in those murmurings to chafe still upon the bit: but that we may so master ourselves by the apparent working of his holy spirit, as we may subdue our flesh, & hold ourselves in true subjection: and as he may dispose of us, and we glorify him in all his doings. Thus ye see what we have to bear away in the first place of this sentence. As for the rest, when he sayeth that man is miserable, and hath such store of miseries as cannot well be expressed: he meaneth to conclude thereby, that God aught not to pursue men so sore. But by the way, let us look a little upon the hardness that is in us when God afflicteth us. Though we be beaten never so much, is it seen that we be ever a whit the softer? or that we bow our necks the more? or that he winneth us to become teachable & obedient? Alas no. But we see that God may make the same complaint in these days, which he made in the prophet Esay's time: what shall I do more, saith he? For from the sole of the foot, to the crown of the head, there is no whole part in this people. God is weary because he had chastised that people so much, and assayed too bring them too amendment. Well then, ye see here a people that was beaten, and double beaten, and forwo●e with plagues, wars, and famine, both generally and particularly: Finally, they are become like wretched lepers that rot in their own afflictions: and yet for all that they are still as stubborn or more stubborn than ever they were afore. Ye see then that our Lord dealeth in this behalf as a father that seeth no amendment in his Children, and is grieved at the heart, that notwithstanding all the correction which he useth, yet his children are altogether stubborn and unreformable, and therefore he maketh his moan saying, Alas, what a thing is this? I have lost my labour. Even so doth God complain of his people. And see we not as much in ourselves at this day? So then let us mark, that although we be miserable, and have many defaults in us: yet cease we not therefore to be still hard hearted and stubborn. Yea and in respect of the blind pride and fierce presumptuousness that is in us, and as in respect of our rebellion and wilful stubbornness, in all these things we exceed both the Mountains & the Rocks, notwithstanding that we be but a little shadow or a smoke. And therefore let us not think it strange, if God utter such force for the correcting of us. And why? For he respecteth not the infirmity that is in us, but the wilful hardheartedness wherethrough we would withstand him. Are the Mountains very high? Let us look a little upon the heart of man. Theridamas is such a traitorous in us, that we could found in our hearts to mount above the Clouds, yea, and too attain too God's throne to pluck him out of it. And although we be but wretched carrions: yet notwithstanding there is such a malapertness in us, as we would control God in all his works, and cannot find in our hearts too submit ourselves unto him, and to say, well Lord, hold thou the sovereignty over all thy creatures, and let none grudge against thee: but we will put God to his stint at every turn: and then if we do not all things after our fashion and to our liking, we fall to checking of him. Again if he give us not leave to do what we list, but hold us short: then, ●o (say we) must we be in so straight a bondage? It seemeth that God is minded of set purpose to trouble men here, without having regard of our state: but sith he appointeth us to live here bilow: why suffereth he us not to have at leastwise that which our nature desireth, or else why gave he us not another inclination? See the devilish pride that is in men. Moreover there is in us a malicious wilfulness, so as if God labour to bring us back to him, is he able to compass it? Are we teachable? On which side so ever he turn us it booteth not. For we have always the said overstateliness and pride of heart. And although we have played the hypocrites for a little while: let a man but turn his hand, and he shall find that there was poison hidden underneath, so as we return to doing as we did afore. We see then that this hardheartedness hath need too be corrected after a strange fashion. And this is it which our Lord speaketh of in jeremy. For he complaineth of the people, that they were unreformable: howbeit it is under another similitude than the Prophet Esay doth it, as I have alleged afore: and the comparison that God maketh there, is very fit for the matter which we be now in hand with. God sayeth that the people are like a Cake that is baked on the one side, and unbaked on the other. As for example, let us put the case that a man make a hot fire, and the hearth is all burning and sparkling: well then, one takes a Cake and lays it upon it: the Cake baketh not, but scorcheth on the one side, and is soft paste still on the other. Even so is it with us: on the one part there is nothing but frailty, according as it is seen that men can say well enough, Alas what are men? they are nothing but wretchedness and misery. We speak very truly in so saying. Howbeit, when God visiteth us, and chastizeth us, do we show that we can bake under his corrections? Nay we will rather burn, than bake. That is too say, God shall not win one good amendment by all the chastizings that he sendeth, but we will rather fall to chafing and stomaching, and there withal we kindle the fire of his wrath and vengeance. Ye see then that whereas God would have us to be well baked, we do rather burn. Lo why he useth such violence in chastising us. Now let us go & complain that God should thunder upon the mountains, and that there is no reason in his doing▪ and see if we shall mend our case by it. What shall we win by pleading so? It shall be the next way to increase our damnation. Then let us assure ourselves, that seeing God findeth such a wilful hardheartedness in us, he must needs set strong hand to us, and not use his favourable means: for that will do no good. Thus ye see what we have to mark in this strain. And further let us be sure that when God chastizeth us, if he strike not as boistously upon us as he would do upon a Mountain or Rock: the same cometh of his mercy. But we see it is greatly requisite that God should use such roughness. For we can not say but he regardeth our welfare howsoever the world go: I say even when he sendeth us. For when he seemeth to have brought us even unto hell, yet doth he give us wherewith to comfort and cheer up ourselves. But we must thank his fatherly mercy for it, and acknowledge it to be a wonderful gracious goodness that God useth towards us, when in stead of just thundering down upon us, he showeth himself so gentle and friendly as he seeketh nothing but to make us feel his goodness. Thus than ye see in effect what we have too mark in this strain. And immediately job addeth, that God uttereth his force so far, that he even changeth his countenance, and frowneth upon him, and he knoweth not what his heirs shall ●ee, whither poor or rich, noble or unnoble. job▪ goeth on with his complaint, and showeth that when God shall have punished men all their life long▪ their end also shall be suitable thereunto: and when they be departed out of the world, they shall have no more intelligence what is done here. And afterward he addeth for a conclusion, that so long as his flesh is upon him, it must needs be pained, and his soul must be sorrowful, and he himself must mourn. Surely this complaint is not void of unthankfulness. For job aught too know, that God doth always mingle his favour with the afflictions that he sendeth us, so as we have cause to bliss him. But he considered not that. Why so 〈…〉 Because he was overpassionate and sorrowful. Also we must bear in mind what we have said afore▪ that is too▪ wit, that as often as God scourgeth us▪ we must bethink us of the benefits that we have received of him, and that will help to assuage our grief. For when we muse upon nothing but the misery that we endure, we are so overraught with sorrow, as we can not bliss God, nor call upon him, nor settle our trust in him. But if we look the other way, [and think with ourselves] God hath done us thus many good turns, and will he not hold on still? Then our sorrows are assuaged: and therewithal also we recover boldness ro call upon God. Hereupon we conclude, that it behoveth us to be patient, and that it is enough that he hath showed himself to be our good father, and that his correcting us with his own hand, was because he tendereth our welfare. Ye see then that the thing which we have too mark in the first place, is that Job's rushing out into such rage, was because he looked no further but to his own miseries: and that therefore it behoveth us too bethink us of God's benefits when he afflicteth us, to the end that our sorrow may be assuaged and sweetened thereby. And if we do so, we shall find that God sendeth us no such grief, neither of body nor mind, but there is always matter of gladness with it. And how? For although we be subject too many diseases, as cold, heat, and such other sufferings: yet when we have this shift of approaching unto God, and power to utter our infirmities unto him: Is it not a recompense that ought well to assuage all the sorrows that we have conceived? We see then in what wise we may resist such manner of complaints, which are full of unthankfulness: namely by thinking upon the benefits that we have received at God's hand in former times, and thereupon by trusting that he will continue them in time to come. But verily we must be warned, that as long as this life lasteth we must be feign to groan, and when our flesh is grieved, we must be fain to lament. And why? To the end we desire not to live here at our ease and as we would wish: God hath told us that he will have us troubled in this present life, both in body and mind, and therefore it behoveth us to make full rcckening of it. But let us mark, that even in the mids of all our sorrows, we shall have wherefore to praise God as S. Paul doth. He calleth himself miserable. Wretched man that I am (saith he) who will deliver me from the prison of my body? But by and by he yieldeth thanks to God through our Lord jesus Christ. As concerning that job sayeth, that the man which is departed knoweth not what is done here by low, nor whether his offspring be poor or rich: It is not to ground an article of our faith upon, that such as are gone out of this world know not what our state is: for job spoke as a man overcombered. Therefore we must not take here any certainty of doctrine: neither is it greatly for us to inquire of such matters. And why? Let it suffice us that God hath set us in this world to communicate one with an other: and every man aught to employ himself upon his neighbours. God hath given me such a gift or ability, and therefore I must apply myself that way. Again one of us may pray for another. But when he hath taken us out of this world, the said communicating is taken away from us, and there is no more communicating as there was before, neither must we do as the Papists do, who are wont to run to the deceased Saints, as though they had not yet finished their courses. Now forasmuch as the Scripture teacheth us not what we aught to do in this behalf: let us leave that thing in doubt and in suspense, whereof we have no certain resolution by the word of God: for singleness of mind is also a thing wherein it behoveth us to walk. But as touching this text, we see in effect, that Job's meaning is nothing else but that man is miserable. And why? For as long as this life endureth (saith he) it is full of pain and anguish. And what is death? It is the extremest of all miseries, because that there a man seemeth too be utterly rooted out. job spoke after that manner, because that (as I have said) he was carried away of his passions. But on our part let us be contented too languish and to have our flesh pained, and our mind distressed during this life: for yet have we whereof to rejoice in God, because he promiseth to be always our father and Saviour? Do we die? We know that is our advantage, as S. Paul sayeth, because that by that means god taketh us out of the miseries of this world, to make us partakers of his riches & glorious immortality.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them so as we may crave forgiveness of them at his hand: and that we may be so stirred up too pray, as he may make us to feel his goodness & mercy, and we profit more and more thereby: and also that all the time of f●ur life may give over ourselves too the glorifying of his holy name, and to the praising of him as he deserveth: And that when he hath once brought us into the right way, he will never suffer us to serve any more aside, but that we may continued with invincible strength and steadfastness, even to the end. That it may please him to grant this grace not only to us, but. etc.    


The lvij Sermon, which is the first upon the xu Chapter.  
ELiphas the Themanite answered and said:  
2 Will a wise man bring forth knowledge of wind, and fill men's bellies with the East wind?  
3 Will he reason of unmeet matters, and of unlawful words?  
4 But thou pullest away fear, and turnest prayer away from God.  
5 Thy own mouth shall reprove thee of unrighteousness, and thou haste taken the tongue of craftiness.  
6 Thy own mouth shall condemn thee, and not I, and thine own lips bear witness against thee.  
7 Art thou the first man borne? wart thou created before the mountains?  
8 Haste thou heard the secrets of God, or is wisdom restrained unto thee?  
9 What knowest thou that we know not▪ what understandest thou that is not in us?  
10 For we be baldheaded and ancient. There is an older man among us than thy father.  
WHen we know we have spoken truth and in God's behalf, and yet men reject all that we have said: it is a very hard and grievous temptation. For in that case not only we be blamed in our own persons: but also we see that men refuse the things that are of God. Nevertheless it behoved job to undertake such a battle, as we see in this strain. He had maintained his case, not by subtlety, nor of wilfulness, nor through ignorance: and yet notwithstanding it was laid in his dish that he had taken to him the tongue of craftiness, or of the despisers of God, and that all his sayings had been but as wind wherein there had been no firmness nor reason. job therefore is grievously charged here for maintaining the doctrine which he knew to be of God. And this must serve for our example at this day. For many are so grieved when they see that men receive not God's word, but rather that the most part of the world condemneth it. But what for that? Seeing that men have at all times been stubborn against God, and he could never yet make them to receive that which were for their behoof: let us not think it strange that we also must pass the same way, and that the authority of God and of his word is embased by our stubborness and by the malice of men, considering that their judgement is so awke and that they cannot give themselves to goodness. And as for those that have the charge too bear about God's word and to preach it: though they see men reject it: yet let them stand to it stoutly, and let not such doings thrust them out of the way. For not only job was condemned in his sayings, but the Son of God also. We see that men were so far off from accepting his doctrine, as they did rise up furiously against it, and accused him of blasphemy. If the like be done at this day, it is no novelty. But in the mean while let us determine to do that which God commandeth us. Let men advance themselves as much as they list, and let them resist God and his truth: yet must all that be overpassed, and we must not cease to do our duty. Mark that for one point. And by the way it behoveth us to mark, that although the words which are rehearsed here by Eliphas, have been misapplied too the person of job: yet nevertheless, in generality we may gather a good and profitable lesson of them. And first of all where as it is said that a wise man will not bring forth windy word●, nor fill his bearers bellies with the Eastern wind: it is the same thing which we see commonly in the Scripture▪ that is to wit, that our words aught not to be unprofitable, but rather well seasoned with▪ salt, according as Saint Paul useth the same similitude, and afterward to express his meaning, sayeth that our words aught to be substantial, meet to edify and to profit those that hear them, that they may be instructed in the fear of God, guided aright when they be in the way, and encouraged. Ye see then that upon this saying of Eliphassis, we have too mark that our words aught to tend too edification. And if they do so: they shall not be like the wind: that is to say, they shall not be puffed up with a vain swelling, but there shall be a substantialness in them wherewith to feed men's souls. And truly ●eere ye see why it is said, that good and holy doctrine is as it were food. By taking convenient food we be satisfied, we gather strength, and our stomach is not accloyed, but there ensueth good and natural nourishment. Even so is it with the word of God. When it is well applied to our use, we be filled with it, and we be nourished with it, and yet in the mean while there is no windiness that breaks up upon our stomach, and brings no substantial nurrishment with it. See then the two points that we have to note. The first is that if men found no favour in our words when we have told them the thing that is good, profitable, and of God: we must not therefore be out of patience, considering that the same hath happened not only to job, but also to all the servants of God, so as their doctrine had no favour to the worldward, but was mocked ●t, and taken to be but wind or a trifling thing. But contrariwise on our side let us be well advised, that when we speak, it may be to the edifying of our neighbours, and carry substantial profit with it: and even in our ordinary and common talk must we observe the same rule. For although we have there some more liberty: yet notwithstanding God condemneth the vanity that is in us, when we be given to prattle of unprofitable matters. Nevertheless we see that men can have no hold of themselves, nother can they make any mirth, except they range out into windy words. And are men so greatly given unto that▪ That is no warrant to say it is therefore lawful for them. For God findeth fault with it as we see. Therefore let us hold us to the doctrine that I alleged out of S. Paul: which is that our talk must not be unprofitable, but seasoned with salt, that it may edify and profit the hearers. But above all, when the case standeth upon the handling of God's word, it must be more nearly looked to without comparison. Then in this case let us have a regard to use such a sobriety, as we defile not the thing that God hath ordained for our salvation. For it is certain that when we speak of God and of his word, if we do but dally with it, and raise unprofitable questions and vain disputations about it: It is high treason to God. And wherefore? For our Lord hath showed us that his word aught to profit us. But if we fall to handling of i● after such a sort, as we apply it not to his right and lawful end, but play with it as with a tennisbal, and pass not for the good instruction of it, but have our▪ ears filled with wind, so as the same serveth but to satisfy▪ men's vain curiosity: Is it not a defiling of a holy thing? I● it not a great wrong and dishonour to Godward, when the thing that serveth for our salvation, is despised and thrust under foot? So then, let us look more nearly to ourselves: and when we deal with holy things, let the same be with such reverence, as good and substantial instruction may always ensue of it: that is to say, that it may so settle in us, as our souls may be nourished by it. And it behoveth us to mark well this similitude of the wind which Eliphas useth here. For (as I have said already) if a doctrine be good, there will be such a substantialness in it, as we shall be fed with it, and we shall find that it is good to rest upon it. contrariwise, too what purpose are all these curiosities? True it is, that there will be good store of wind, of gay shows, and that of great likeyhodes in them: but yet for all that, in the end they disappoynte us. And here ye see why Saint Paul sayeth, that knowledge of itself doth but puff men up, when it is not matched with love: but love edifieth, when we hear God's word to our own instruction, or talk of it to the instruction of others. But if we covet to be counted skilful, and by foolish vaingloriousness desire every of us to be esteemed sharpwitted, and to be thought well seen in the scriptures: what is it else but wind and puffednesse as Saint Paul sayeth? And lo what the Divinity is which men have forged and framed to themselves by their own vaynegloriousnesse: like as we see that in all the Papacy, that which men call Divinity is nothing else but as a blast of the Eastern wind which seareth things, and hath no substance in it to feed and nourish the poor souls withal. But a man might make a general distinction of it in two points. One part of the Popish divinity consisteth in questions and quarrels that bring no fruit. And first of all they trouble themselves about them all the days of their life, and cannot find any resolution of them. And why? for their mind is to seek that which God did never discloze, yea and which his will is to have hidden still from us. Now we know that when he hath not spoken, he will have our mouths kept shut, and that our ears should not itch to listen what it should be, but that we should be ignorant where he teacheth us not. Thus ye see that our true wisdom is, not to desire to know more than that which god showeth us in his school. And ye see also what the Popish divines are, which move questions of those things which God would have unknown unto us. They can well debate: but they can never conclude: for all their reasons are but guesses. But put the case it were possible too have certain resolution, and too say, thus it is: yet shall a man be never the more edified nor profited by being resolved of that which they debate in their schools. For there is no disputing whither we be saved by God's only mercy: they show not, that forasmuch as we be sure of the forgiveness of our sins, we aught to have so much the greater cause too praise and magnify his goodness towards us▪ there is no telling what comfort we aught to take in our adversities. Not, for there is no talk but of flittering in the air. The men that do lest good, are counted of greatest skill: those are fellows alone. For they be contemplative, that is to say, they sore about in the air, and have no steadiness in them. Thus ye see a shameful defiling of God's word, and although there were in the Papacy no doctrine that were wicked and fully false in itself▪ yet nevertheless that manner of vein which they have found out, is to be abhorred: for by that means they have perverted the true and natural use of God's word as I said afore. So then let us bear well in mind, that all such things as serve but too puff men up, and too ●eare up their souls in stead of feeding them and giving them good nourishment and substance, aught to be utterly cast away. The second part of the Popish divinity, is too establish a freedom of will in men, and too make them believe that they have some power in them too attain unto good: or if they attain not fully too it, yet too be helpers and companions to God when his grace hath prevented them, and too lift up themselves in such wise by their own▪ strength, as good deservings may proceed thereof: and that when they have done what is in them, the grace of God shall not fail them (as who should say, they were able too bind it:) and on the other side that they be able to purchase favour at God's hand by their own works, and that if there be any default in them, they may supply them with satisfactions. Now when the Papists do thus teach men that they be able to do this and that of themselves: is it not a puffing of them up with presumption and overweening, that they might advance themselves against God, and sooth themselves in their own strength as though they were able to work wonders▪ Mark here a point which is much more hurtful than the unprofitable questioning that I touched afore. Verily both of them are to be greatly misliked: but yet is there much greater harm in this latter. For if men trust in themselves, and flatter themselves in their own strength: it is the next way to overthrow them quite, it is a deadly poison, and it is not only a simple puffing up, but also a devilish pride, which serveth to sand wretched souls to destruction. By this mean than we see, that all the Popish divinity is but wind, which serveth but to puff up wretched souls, and not to give them any nourishment. What is too be done then? Let us learn to use edifying talk, and such as may feed our seely souls, that we may be taught the fear of God, and there withal know that we can do nothing of ourselves, but must be fain to draw out of the fountain of all uprightness and justice, and that God must be feign to make us partakers of his grace, for without that, we shall be void of all goodness. When such doctrine as this is set forth, it will serve to edify, and we shall be nourished and battled by it. Moreover let us endeavour also to draw our neighbours too the like nourishment, so as we may be fed with God's truth, as with the substantial food that must edify us to the full. Thus ye see what we have to remember in effect concerning this sentence. And straight after, there is another declaration which we aught too mark well▪ For Eliphas showeth wherefore he likeneth fond doctrine to a blasting wind. Thou takest away fear, and withdrawest prayer from God. True it is, that the second word which he useth, signifieth sometimes a Musing, Minding, or Bethinking: but yet commonly it is taken for prayer and supplication. And no doubt but Eliphas meant here to note the two principal parts of the edifying which we have to receive by good doctrine. For what is the mark that God aimeth at when he setteth his word afore us? It is to hold us in awe, and to make us to walk in his fear and obedience: and also to make us put our whole trust in him, and too call upon him, seeing we be destitute of the spirit of wisdom, righteousness, power, and life. Mark then the two points that we have to observe, if we intend too shoot at the right mark, and to come too the point which God calleth us unto. True it is that we shall hear of many things when God's word is handled afore us. But (as I have said) all cometh to those two points. Eliphas therefore intending too conclude that Job's learning was but a wind that puffeth up and swelleth the stomach, sayeth that it taketh away fear, and withdraweth prayer from God. As if he should say, when we be turned aside from the fear of God, and are not minded to call upon him, and to flee unto his goodness, all is but a wind that will make us to burst, and not nourish us at all. By this than we may the better see what the edification is that he speaketh of. It is oftentimes said by S. Paul, that all must be done to edifying. And what is that edifying? It is that we should be taught to fear God, and established in the same more and more: And secondly, that we should be taught to call upon him, and warned too seek all our welfare in him alone, according also as that is the place where we shall found it. As touching Fear, it importeth as much as that our life must be ruled according to the will of God. For what becometh of men when they know not themselves too be subject too their maker? They rush out into all naughtiness. We know what our lusts are. Then if the fear of God reign in us, we must acknowledge that he hath not put us into the world to live at such liberty as we list ourselves: but reserveth his whole right over us, so as we must obey him. Behold (I say) what this word Tear importeth: that is to say, that we should learn to direct our whole life to the will of God. We have his law whereby he guideth us, and showeth us how to discern between good and evil. Then except we will be utterly confounded, we must begin at that point. But yet for all that, what can further us in the fear of God, save only the governance of his holy spirit? For we be void of all goodness, and are given to nothing but evil. And if we lay God's law to the lives of men, we shall found a deadly battle betwixt them, as between fire and water, yea, even their whole nature: and that there is not any thing more contrary to God's righteousness, than all the affections of our flesh. For (as Saint Paul sayeth in the eight too the Romans) they are all enemies unto God. Seeing the case is so, we must come to this praying, and forsomuch as we draw wholly unto evil, yea and are wholly carried away and rapted unto fury, we must beseech God too lay hand upon us and too guide us, and too make his holy spirit too rule over us in such wise, as we may freely and with a single heart stick unto his righteousness and unto all that ever he calleth us unto: and also that he suffer not the temptations of Satan and of the World too turn us from doing good: and that it may please him too forgive us our faults, and too be always merciful and loving towards us. Thus ye see how prayer aught to be joined with the fear of God. For it is not enough for us to be showed what we aught to do, and what God requireth at our hand, and what is our duty: but we must also be encouraged to go too him, and to have our whole recourse unto him, to seek that thing there which wanteth in ourselves, to the end that he may relieve our need, and remedy the same, as who is the chief and only Physician. And when we have well borne away this text, we shall have profited greatly for one day. We come oftentimes to sermons. But what for that? We do but wander if we bring not these two points, and give not diligent hearing. For wherefore come we thither? To know what God requireth at our hands, and how we aught to walk, that we be not as beasts in this world. But God alloweth none other rule but only that men should obey him and frame themselves according to his william. For all the devotions that men can devise, are but stark follies, according as we see how the wretched Papists torment themselves sore, so as there is no end of doing one thing or other. But what for that? what gain they by it? For all their doings are but their own devices: the Law of God is as good as buried among them. So then let us beware we beguile not ourselves: but let our coming unto Sermons be to attain to a certainty wherein we may not fail. Which thing will then come to pass, when we admit nothing else but only Gods will to rule and govern our whole life. Howbeit, that is not all that we have to do. For it is to no purpose for men to beat our ears with preaching, and to say, behold, thus must ye do, behold, thus doth God command you: until such time as we have learned that it is he only that printeth his law in our hearts and ingraueth it in our bowels, that it is he which giveth us power to stick to his commandments, that it is he which by his holy spirit giveth force & effectualness to the doctrine, that it is he which of his goodness accepteth us & forgiveth us our sins: [I say it is all to no purpose] till we have learned those things, and been taught to resort unto him, to demand at his hand whatsoever we have need of. It is not enough for us to have it told us, thus and thus must ye do: but (as I said) God must be fain to give us strength to perform that which we shall crave at his hand. Furthermore by this we be admonished, that our faith is not edified by adversity: but that it always engendereth in us a desire to praise God, and to resort unto him. When it is told us that our Lord jesus Christ hath reconciled us to God his father, and shed his blood to wash us with, that we might be pure and clean, and that he hath paid the price of our ransom, that we might be quit by his righteousness, and so become acceptable to God, and he use his mercy towards us: the knowing of all these things (say I) is to the end we should thoroughly cleave unto him, and say, well then, how may we be saved but only by the mere grace of God, in as much as our Lord jesus Christ hath made satisfaction for us: and to the end that our faith should rest thereupon? But must we therefore lie still asleep? Not not: but we must awake that we may repair unto God, and say, where is our welfare? In the death and passion of our Lord jesus Christ, therefore we must seek it there, for we shall not find it among men. And how must we seek it but by prayers and supplications? Then let us come unto God, and say, Lord sith thou seest us void of all goodness: fill thou us with thy grace. True it is that we be wretched sinners: howbeit for as much as we be the members of thy sons body, we shall be made righteous by him. True it is that we be full of spots, but he hath wherewith too cleanse us, he hath a good washing for us. True it is that we be guilty of everlasting death, and bound thereunto: but our Lord jesus Christ hath set us free from it. Wherefore, Lord be so good to us, as to make us partakers of the thing which is purchased for us by thine infinite goodness. Behold in what manner we aught to have recourse unto God, [let us say] yea Lord fill thou us with thy holy spirit, that he may lead us by his strength: and suffer us not to faint for any temptation that can befall us. Thus ye see in effect what we have to mark out of this strain. But Eliphas doth afterward upbraid job, that he hath chosen the tongue of craftiness. This present saying importeth that he doth but mock with God as they do which are bereft of all fear and reverence, and have not any more reason in them. For sometimes men shall sin through simplicity, and yet stand in some fear of God, howbeit they shall be dulled [for the time:] according as we shall see many that are not touched after a lively sort, but are little better than brute beasts, and yet notwithstanding there shall some fear of God lie hidden in them, which is as good as choked: well then, such manner of folk have more simplicity than craftiness and malice in them. But othersome think themselves to be very sharpwitted, if they can scoff at all religion, and dally with God and with his majesty, and take unmeasurable liberty to follow all evil of set purpose. You see then that the crafty or subtle folk of whom Eliphas maketh mention in this strain, are not such as do amiss through ignorance and oversight, but such as wilfully and of set purpose make none accounted of God, nor of the handling of his word contemptuously, to make a sport or a stage play of it: for behold, that is the top of all iniquity. So then let us mark well, that if God let men run so far upon the bridle, as to show themselves suttlewitted against him: then hath Satan taken such possession of them, as it is right hard to bring them back again to the right way, yea and in a manner impossible. And we see also in what wise the Prophet Esay thundereth against such kind of folk, saying, Cursed be you that make you lurkingholes: for he useth that similitude inspeaking of these suttleheaded folk, which bear themselves in hand that they can beguile God. When they have sharpened their wits and invented fine slights, behold, all their straining of themselves is to abolish the fear of God. For mark whereat they begin. If we be so bridled (say they) that if there be but one word of scripture for a thing, we must yield unto it without gainsaying: what a thing were that? for there are many things that are not understood, and again a man may doubt of this or that. And what a thing is it for us to be compelled to yield such authority too God's word, as it may not be lawful for us to ask how the case standeth? These politic heads therefore which are so desirous to work wiles with God, begin at this point: namely of taking leave to keep men from seeing what the thing is that men call God's word, to the end that all mouths should be tungtied, & that men might raze it out quite and clean. And when they be once entered into that doubt: afterward they harden themselves in it. And good reason it is that God should leave them there, and that Satan should carry them headlong. And when they be come to that point: they do nothing else but blear out their tongue against all doctrine, there is no more grief nor remorse of conscience in them: but to be short, they be bereft of all humanity and become brutish. Thus ye see why I said that it is impossible that those whom God hath left at that point, should ever return to the way of salvation. And therefore let us beware that we hold ourselves straitly in subjection unto God, to bear such reverence to his word, as we may shun and utterly abhor and detest the slights and subtleties wherein the wicked sort delight and welter themselves. For they think not themselves to be sharpwitted enough, till they have despised God. Also there are of these fantastical and fleeing heads to be seen, who think themselves to be very dullards and of no estimation, till they have learned to mock God, and rid themselves quite of all Religion, so as they hearken not any more to him, to say, Behold it is God that speaketh, and he is to be obeyed. We see many now a days who think it to be an overgreat simpleness to submit a man's self so willingly unto God. And what mean they by it but to shake off all fear of God? To such confusion are we come: and therefore it behoveth us to be very ware, and to set much store by the simplicity which God requireth of us. Verily his mind is not too have us dull-headed, for faith is not as the Papists imagine, namely that men should go on like Goslings. When the Papists say, men must live simply: what simplicity mean they? It is that men should not discern between white and black, nor know what they aught to hold and to follow. But God (as I said) will not have us so ignorant, we must be children in lewdness, and not in understanding (as Saint Peter saith) and we must learn of God, and fetch light at the brightness of his holy spirit and of his word, that we live not lewdly, but desire to be fed with the food of simplicity and uprightness as with milk. For like as God handled his children after that manner in old time: so will he have the same food set before us at this day also. But by the way we have to note, that God's servants must be ready armed against such stumbling blocks, when men cast them in the teeth that they despise God, and that their whole drift is too bring all too confusion, as now adays the Papists are so shameless, as to upbraid us that we seek nothing but to bring men to a fleshly liberty, that there might be no more honesty among men, nor any man pass to serve God, or to exercise himself in brotherly charity. Well this is laid to our charge: but not to our charge alone. We see that job was assailed with the like temptations: and therefore let us bear them with such patience, as we may show before God and the world, that men do us wrong in charging us with that evil: and well may we answer so, if we have had an eye to frame ourselves to that which God showeth, and too give attentive ear to that which he saith to us: and furthermore that we challenge not the knowledge of any thing but that which we have learned in his school, that we may continued in the same. For that only word is enough too beat back all the slanders which the enemies of the truth do lay upon us. Herewithal let us turn men away from trust in themselves. For whereas we be commanded to serve God purely, it is not too the end we should put our whole trust in him, and that we should understand how we aught not to do whatsoever seemeth good too ourselves, too turn aside either too the right hand or too the left, but simply in all respects follow whatsoever God commandeth us: You see then that we aught to be pure afore God, and also to have a good report among men that we walk aright. But if wicked folk slander us, we must bear it patiently, and yet for all that, know them too be impudent and shameless. Eliphas having spoken so, addeth that job aught not too trust so much to his own wit. Art thou the first man (saith he) wart thou borne before the mountains? Hear are ancient and grey healed men, yea even such as are elder than thy father? Art thou of counsel with God? When Eliphas upbraideth job after this fashion, that he is not old enough, and that he aught not to take upon him such a liberty of judging: verily he hath some colour in his saying, as we have seen afore. For when God is so gracious unto a man as to let him live long time here: he may well have learned many a thing. And again we know that men's wits are the better settled by age, and that young men cast forth many bubbles, which age represseth. So than it is to be presumed, that an old man forasmuch as he hath profited by living long in this world, aught to be perfecter and to have more certain skill than other men. But yet for all this, we see that in stead of profiting by long life, the most part go backward. For men might oftentimes with their age attain to good knowledge and understanding, yea and unto some wisdom. Howbeit forasmuch as naturally we go from evil to worse, if God uphold us not: Therefore it is to be seen that the most part of men become more fools in their age than they were in their youth. Mark that for one point. Again also there is no trusting in our own agedness in respect of God's wisdom: For he dealeth it forth as it pleaseth him, both to young and old: according as he sayeth by the Prophet joel: Behold, the days shall come that I will pour out my spirit upon all flesh. Your old men sayeth he, shall dream dreams, (that is to say) they shall be my Prophets, for I will teach them) and your sons and daughters shall see visions. In that place we see how God calleth as well young as old, and as well women as men, to the receiving of that wisdom which he sendeth into the world. And so must all the glory [of age] be thrown down, and when old folk have lived never so long, and have never so much experience▪ it behoveth them to know that yet for all that, it followeth not that they must needs know the secrets of the kingdom of heaven. For that is in the hand of God, & men must not presume to know it by reason of long time. True it is that if God call us in our childhood, we aught to be confirmed more and more. But age is not the thing that bringeth that. It is the working of God's grace, and every whit of it proceedeth from him. Therefore we have no cause to stand in our own conceit nor to brag, as if he had any thing at our hands. Herein we see what the dotage of the Papists is, who ground all the foundation of their faith upon antiquity, saying: See sirs, our doctrine is not new, it is not start up yesterday, nor a year [or twain] ago: but the world hath lived so long time and we be in possession of it. But what is that to the purpose afore God? For the case standeth upon the having of the everlasting truth, which hath been from before the making of the world. And so we must go to God, and to our Lord jesus Christ, if we will have a sure resting stock for our faith to lean unto. For the matter concerneth not a score of years, nor four hundred, not nor a thousand: we must have the everlasting truth which hath been disclozed to us from the making of the world. For if we have that, our faith shall be well settled. But if that want, all is but vanity, we shall always be in a mammering, there needeth but one little▪ blast of wind, and behold our faith is quite blown down. Then let us bear in mind, that antiquity must not bear such sway with us, but that young folk may utterly refuse to be ruled by such as are their elders, specially if they go about to turn them from that which they have learned concerning the only one God, and his truth. Lo what we have to mark. And here withal as for those that have lived long time in this world, let them not glory in their age, nor say that they aught to take other folks in a trip: but rather know that they are so much▪ the more bound unto God, for giving them the means and occasions to be settled and stayed▪ and furthermore let them father all their wisdom upon God, so as all pride be cast down, that they imagine not themselves to have gotten any knowledge either by length of time, or by fineness of wit, or by their own forecast, or by their great experience, or by any thing else. How then▪ Because it hath pleased God to pour out his spirit upon us, that we might know how greatly we be beholden unto him. And let the young men also on their side know, that if God have given them any gift of grace: it is because he will not leave them destitute of his spirit, no more than the old folk and such as have lived a long time: but intendeth to show that in making us all partakers of the self-same grace of his spirit, he will also make us all heirs of his heavenly kingdom & to come to his everlasting glory, which he hath now revealed unto us already in part.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may flee to him alone, as to the party that is able to remedy all our harms, and seek him in such wise, as we may be hold prisoners under his obedience, and not desire any thing but to stick purely and simply to his word, renouncing what soever is of our own nature, because there is nothing but corruption and frowardness in it, and also praying him too renew us in such wise by his holy spirit, that by being likeshapen to his image, we may have so much the better certainty and proof that he taketh us for his children, and we also may yield him thanks again as too our father. That it may please him to grant this grace, not only to us, but also to all people, etc.   

The lviij Sermon, which is the second upon the xu Chapter.  
This Sermon is yet still upon the eight ix. and x. verses, and then upon that which followeth.  
11 Seem Gods comforts a small thing unto thee? and is this strange unto thee?  
12 Why is thy heart ravished: and why do thine eyes make sign,  
13 That thou bucklest thyself against God, and utterest the words of thy mouth before him?  
14 What is man that he should be clean? or he that is borne of woman, that he should be righteous.  
15 Behold, he findeth no steadfastness in his Saints, nother are the heavens clean in his sight:  
16 And how much more is man abominable and filthy, who drinketh iniquity as water?  
WE saw yesterday the reproach that was offered unto job in respect of his age: and thereupon I said it was good reason, that young folk should be ruled by the counsel of their elders, and give ear to such as have had more experience by reason of long use: and also that forasmuch as God hath given old men the grace to live long, they aught to consider that they are bound to teach others, and to show them the way: and yet for all that, that both young and old aught too know, that there is no true wisdom but of God, who giveth it from above, and that God dealeth forth the same in such wise as he thinketh good, and men must not imagine that he is bound unto them: for he hath promised to pour out his spirit upon great and small as he listeth, to the end it may be known too be a free gift, and that the praise of it aught to be given to him alone. Now here again Eliphas upbraideth job, that he hath not heard Gods secrets. This pointeth at all men in general. For it behoveth us too understand the rudeness and weakness of our own wit: and the true mean to do it, is to reverence God's secrets, knowing that they are incomprehensible, and too high for us to attain unto. For as long as men presume upon their own wit, and think to attain too the height of God's secrets: it is certain that they cannot be humbled, nor brought to any modesty. You see then that the point whereto we must come, is that we must reverence and honour God's secrets, seeing we have not the capacity to comprehend them: in so much that we have no more to do, but to acknowledge our own infirmity, and to cry out every one with David, Lord how high are thy determinations, how aught we to reverence them? Ye see then in effect what Eliphas meant in saying unto job, that he had not heard the secrets of God. And this doctrine is as often repeated and as common in the holy scripture as any can be, because it is hard to abate the pride which is naturally rooted in all men. For not only every one of us will take upon him to be wiser than his fellow: but also we cannot find in our hearts to acknowledge our own slenderness, to humble ourselves even when we come before God. Therefore we have need to be brought low, and to be warned (as the Scripture doth it) that we must not go about to comprehend the purpose of God. For that is too high and to profound a thing for us. What remaineth then? To honour it, acknowledging our own rawness and weakness as I said afore. But by the way we must come to that which Saint Paul sayeth in the first to the Corinthians: that is to wit, that our Saviour hath given us of his own spirit, whereby we know and comprehend that which is above all our capacity. Then although we be not of counsel with God: yet hath he showed us the favour and honour, to disclose unto us that which is unknown and hidden from us. How is that? There is none that knoweth what is in man, but the spirit which dwelleth in him sayeth S. Paul: and the spirit that dwelleth in God is given unto us. Thus ye see how we be made partakers of the things that are utterly separated from us, and whereunto we cannot by any means approach. Mark here a singular grace which we aught to make great account of: namely that our Lord hath enlightened us, even us that were wretched blind souls. And although we comprehend not the things that are here below: yet are we lifted up above the heavens, and that thing is revealed and known to us, which the Angels wonder at. See ye not an inestimable honour? howbeit, when Saint Paul sayeth that this is done by Gods giving of his spirit too us, he excludeth not his word. For when God intendeth to disclose his secrets, he not only sendeth us inspirations, but also speaketh unto us. Nevertheless it is not without cause that S. Paul imputeth that thing to the spirit. For we may well read and hear: but we shall not profit a whit except God open our mind, that we may understand what he telleth us by word of mouth. Therefore we must match the spirit and the word together: that is to say, we must believe that our Lord hath laid forth the treasures of his infinite wisdom unto us, in giving us his law and in teaching us his will by his Prophets, but specially in his Gospel. And on our side let us also consider, that his opening of our eyes is, to the intent that the things which are contained in the holy Scripture, should not be as a strange language to us, but to the intent we should acquaint ourselves therewith: for by our own wit we should never attain to it. Now than we see how men must humble themselves, knowing well that they be not of God's counsel, & therefore aught to honour his secrets. And furthermore forasmuch as it hath pleased God to make us privy too his will: Let us conceive his meaning according as he showeth it unto us. But yet for all that, we must not be overwise, for when God giveth us his spirit to show us the things that are hidden from us and pass the reach of man's reason: it is not to the end we should know all that is in him, for we must hold ourselves contented to know but in part as yet, as sayeth Saint Paul. Therefore let us beware we pass not our bounds, but only let us discreetly seek that which God would have us to know. And we shall find that, in the holy scripture: let us go no further. Furthermore although we understand not the tenth part of the things that are in the holy scripture: let us pray god to discover daily more and more, the things which are hidden from us as yet: and therewithal let us walk under his subjection, that we be not rash to run too far. For it behoveth even the forwardest and perfectest men to understand, that it is not for them as yet to know a● the secrets of God: for that is reserved till the latter day. And surely it is not without cause, that David (though he were so excellent a Prophet) crieth out, that God's determinations are a wonderful thing. Hereby he showeth us how it is impossible for us to attain to the perfection of such understanding, until God have bereft us of this mortal flesh: and so let us assure ourselves, that as long as we be in this world, we are but in the way. Thus ye see what we have too remember in this strain. Now Eliphas addeth, weenest thou that God's comfortings are but a small thing? and is there any secret in thee, or is it strange to thee? For this word Secret betokeneth strange. Eliphas meaneth here to reprove job of pride and unthankfulness: for he saith to him, How now? It seemeth that thou despisest the consolations of God, and thou thinkest it strange that he should comfort thee. If any man were at that point, surely it were and over great pride, yea and a despyzing of God's grace, which were not to be borne withal. And why? for we aught to esteem God's comfortings above all things. If we be troubled, what shift or what remedy is there for us, except God bring us back again into the right way? So then let us mark well, that if we be cumbered with any perplexity, and be at our wits end in any matter, we can not dispatch ourselves of it, nother is there any other shift for us, than that God do pacify us and content us: and that is such a mean as we must make great account of above all things. For when we be in the greatest trouble in the whole world, God can well enlighten our wits and bring us to quietness. Then need we no more, but that God should show him self, and we be rid out of all trouble. If heaven and earth should (as ye would say) be confounded together, so as there were nothing but confusion over all: yet if it please God to appear unto us, he will set all things in order again after such a sort, that the things which were as greatly entangled as could be before, shall become clear, so as we shall see nothing to trouble and vex us. Lo what cause we have to commend God's comfortings. But this consisteth more in deed than in word. For they that flee to God for refuge, may well perceive of how great force his comforts be, and what a strength they have to appease us. If we have but the least comberance of the world, behold we be in vexation and distress, according as we know that men are given to unquietness, and as soon as they have never so light an occasion of grief, it seemeth that they themselves kindle the fire to torment themselves withal to the uttermost. See (I pray you) in what state men are, so long as God leaveth them a sleep. But when we be in such troubles, than we perceive daily how God bringeth us back. Verily it seemeth to our selves, that we shall never scape out of some perplexity, and therefore we are astonished at it, and say, Alas what shall become of me. We be drowned so deep, as we think we shall never be able to get out of such confusion: and yet notwithstanding God setteth such an order, as we be utterly abashed, and our minds are in quiet and appeazed. Whereof then cometh such alteration, but because God worketh so mightily in our hearts, too the end we should magnify his comforts exceedingly. But what? Although we be convinced by experience, that none but only God can comfort us in our perplexities and anguish, and that when it pleaseth him so to do, we have well wherewith to content ourselves: yet notwithstanding we forget it in the turning of a hand▪ and if any grief befall us, there is none of us all but he feedeth the humour by chafing upon the bridle. There is no talk of repairing unto God, to say, how now? Behold thy God hath showed thee heretofore, how it is he to whom thou must repair, and yet notwithstanding thou thinkest not of him. So much the more than must we mark well this sentence: that is to wit, that when men make not accounted of God's comfort, to be delivered thereby from anguish perplexity and trouble of mind: they be too too unthankful: and besides their unthankfulness, they have also a shameful pride, in that they perceive not their own necessity, that they might seek remedy for it. And their pride is expressed yet better in the word, Secret, when Eliphas saith, what secret is there in thee? as if he should say, wretched creature, feelest thou not thine own frailty? But surely if men knew themselves as they be in deed: they should needs fall to agreement with God, and be inflamed with such desire thereof, as they would never be at rest, until God had made them feel his grace, But what? we be so blockish, as we ween ourselves to be wise, whereas there is nothing but foolishness and vanity in us. We think ourselves to have the remedy of our misery in our sleeves. If we happen to be cumbered with any trouble, we fall to sharpening of our wits, and we must needs be devising of some shift or other: as who would say, that all that matter could be forged in our own shop. But yet for all that, men are so overweening. And therefore it is said here, what secret is there in thee? Then if we perceived how gross, ignorant, and doltish we be: surely we would not be such fools, as to surmise that we have wherewith to deliver ourselves out of our anguish and trouble: but we would go straight ways unto God, being well assured, that he only can set things at a stay, according as we perceive in very deed, and as he himself showeth well enough. Thus much therefore concerning this sentence. But (according as I have said already) let us put the same in ure. And for as much as our life is subject to so many miseries, as it is impossible that a man should have one minute of rest in himself, without carrying away and without forgetting of himself: let us go to God that he may comfort us, and let us make account of the warnings that he giveth us, as they deserve. And God comforteth us divers ways: for (as I have said already) he declareth all the troubles, whereout of it seemed that we should never get out, and dispatcheth them in such wise, as we perceive that he hath delivered us. Now let us come to that which Eliphas addeth, He saith, that Job's heart is carried away, and that he maketh a sign with his eyes too lift up himself against God. Here Eliphas reproveth Job's pride, how be it wrongfully and without cause. But according to that which I have said already, although this matter be misapplied to job himself: yet may we gather a profitable lesson of it, and such a one as serveth all our turns. Therefore he saith. How is thy heart ravished, how hath it surprised thee? For word for word it is thus: How bathe thy heart seized thee? And how is it that thou makest countenance with thine eyes to plead against God? to make a sign or countenance with the eye, is too be so scornful, as to do nothing else but leer (as men say) and to turn away our ears when men tell us any thing. And we know that men do so, when they regard not the things that are spoken, but take them as superfluous matter, as if nothing could be alleged which were not known afore. To be short, we see that Eliphas meant to condemn such a pride in job, as though he humbled not himself unto God, to harken what he said unto him. Heerewithall he showeth that such pride is ill grounded, when he saith that Job's heart is ravished. Then is it certain, that this pride is always one of the vices in men: and therefore in as much as our Lord seeth men stand so in their own conceit, and wax hard in their pride: he is fain to show them that they be but fools, and utterly witless, in presuming so much of themselves, and in beating themselves in hand that they have whereof to vaunt. For if we have any appearance or likelihood of ability, by and by ye shall see us lifted up so high, as there is no hold of us, and we sty so far till we be ready to break our neck. Our Lord perceiving us so wholly given to be puffed up with presumption, asketh us, who are ye? What have ye? Open your shop, and let men see what is in it. But if men should come too such trial it would soon be perceived, that there was nothing but foolish weening in all that ever they imagined to be in them. Thus ye see what we have to gather upon this text, where it is said, that if men open their mouths against God, or pretend to vaunt themselves and humble not themselves as becometh them to do: the same proceedeth of a frentikenesse, and they be not well settled in their wits. For had they never so little knowledge and discretion: it is certain that they would be humbled, and not go about to withstand God after that sort, nor presume upon any thing that is in themselves, considering that they have not any thing but condemnation in them, and that they must be fain to abide confounded in their own shame. Behold here an excellent sentence, if we have the skill to apply it well to our own instruction. What is to be done then? Let us learn, to know ourselves, and according to the old Proverb, we shall be humbed by and by so as we shall not vaunt ourselves. But what? men can not refrain to start out of their bounds: and that is the cause why we run so a head as we do, yea even to the casting of ourselves into such overweening, as God is fain to fall upon us, as the enemy of the proud. And this will not be very hard for us, if we be not ravished nor carried away to stand upon ourselves. For what causeth men to be so blind when they have any virtue, uprightness or wisdom in them? It is because they are prisoners too themselves: that is to say, because they blear their own yees, and blind themselves wilfully. For he that will not guide himself, but mark what God commandeth him: shall find enough there to humble himself withal. But we will stop our own eyes wilfully, we will needs be deceived wittingly. Now when men carry themselves away after that sort, they must needs give God the slip, and not regard any thing that he showeth them, but rather make a mock of all that is told them. But in the end all must fall out to their confusion. Now let us come to the principal point. For hitherto Eliphas hath used a Preface to show that nothing hindered job to make his own profit of the warnings that he had heard, but that he was puffed up with pride, and was unthankful unto God. Now he addeth: What is man that he should be able too justify himself before God, or that he should be found pure and clean? For God findeth not steadfastness in his Saints (that is to say in his Angels) nother are the heavens clean in his sight: and what shall become of stinking, abominable, and corrupt man, which drinketh iniquity as water? Like as fish is fed with water, so are m●n soaked in sin and wickedness: and shall they then take in hand to justify themselves before God? For first and foremost they had need to be cleaner and purer than the Angels, and they had need to surmoung the brightness of the Sun and the Stars, seeing that the heavens themselves are infected▪ before God, if comparison should be made between them and him. This hath been treated of in part already heretofore. Howbeit, as it is not repeated here without cause: so have we need to call to mind the things that have been said afore. For it is a notable lesson and such a one as can not be minded too often. First it behoveth us to know after what sort the Angels have not steadfastness before God. Some have expounded it of the Devils: but there is no reason in so doing. For what a thing were it to say, the Devils are not righteous, and therefore must not men take upon them to be so. We know that the Devil is the Prince of all iniquity and naughtiness. But here is express mention made of the Angels. And ye see how that in this place they be termed the Saints or holy ones of God, according also as the holy Scripture yieldeth them the same title, and oftentimes calleth them the elect or chosen Angels. But now let us consider after what sort God findeth no steadfastness in them. It is not only because they should not have the constancy to cotinue in goodness, unless God preserved than by his power▪ but because that of a very truth, they have not so sound and exquisite a righteousness, as that they might rest themselves upon the same when it cometh to the point of presenting themselves afore God to tender their account. That point (say I) shall not be found in the Angels. And how so? For we see they have none other desire but to obey God, nother are they subject to evil lusts as we be, there is no temptation in them to thrust them out of the way. And when we desire that Gods will should be done in earth as it is in heaven, we mean thereby that the obedience which the Angels yield unto God, is without impeachment, and not an unperfect and feeble thing as ours is, who when we desire to do good, do go to it limpingly, and are not the tenth part so given to the serving of God as were requisite. How then do we understand that God findeth not steadfastness in his Angels, that is to say, they be not able to answer before him? I have told you afore, that in judging of us God useth the measure which he hath set down in his law: that is to wit, that we love him with all our heart, with all our mind, and with all our strength. Thus ye see a mean righteousness wherewith God contenteth himself when the case concerneth judging of Angels and men. But even according to this righteousness we be faulty: for who is he that can boast of the yielding up of his whole affection unto God, and not to have been drawn away from it by some wicked lust? Alas, we be so far off from attaining to that point, as it is very much if we be in the way thitherward. Ye see then that all men are condemned before God, even as in respect of this mean righteousness. And ye see also that when Saint Paul allegeth this sentence, Cursed is he that fulfilleth not all the things that are contained in the law: he saith it is a sentence that condemneth us all. But the Angels are acceptable too God in respect of this righteousness. And why? Because there is no blemish nor spot in them, but all their desires are set wholly to the serving and honouring of God, so as they give themselves to nothing else. And so according to the righteousness of the law, God accepteth them as I said afore. But there is another higher righteousness in God, which surmounteth all creatures, in so much as no Angel is able to satisfy it. And no wonder at all: for what comparison is there between an infinite thing, and a thing that hath bounds? Behold, although the Angels have great glory in them: yet are they but creatures. And what is God? He is an infinite thing, in so much that when we think upon him, we aught to be ravished into astonishment. So then let us not think it strange, that God's righteousness should be so high, that when all creatures come to that point, all that is to be found in them shall be nothing at all, but they shall deserve to be utterly wiped out. Therefore it is said here, that God findeth no steadfastness in his Angels: that is to say, if he listed too use the said extreme examination toward the Angels, they must needs vanish away, and all must needs be cast down and sunken. Howbeit for as much as God is contented to be honoured and served by them according to the rule that he hath given us in his law: they stand before his face, and he avoweth them for righteous, as they be in deed and tried so to be. But these be two divers things: namely that God hath a righteousness which he hath measured after our capacity: and yet cometh to such rigour as to say, who is he that hath attained to it? Now than we see that if we come before God: there we shall be condemned and accursed. And so far are we unable to stand upright, that the very Angels of Heaven are confounded there. And why? Because the very Heavens themselves are not clean. For whereas God hath created the sun to give light to the world, and given some brightness to the Stars also: it followeth not therefore that they have a divine perfection. We must remember what hath been said afore: namely that all the creatures that God made, do keep still some marks of his grace. But if a man would compare that which is in the creatures, with that which is in God: he shall find that the one is all, and the other is nothing. Thus ye see how the heavens are not clean, that is to say, that there is always some imperfection in the creatures, so as they have not the power to stand before God, as in respect of the infinite glory that is in him. And now it is said, that seeing the case is such, what shall become of men? This is it that I have touched already: namely that although God would examine us but after the mean righteousness which he hath set forth in his law: yet we should all of us be found guilty, and an universal damnation should lie upon all mankind, under the which we lie overthrown. To be short, behold how men are confuted two ways. For if we will come to God with our head upright, and go about to justify ourselves before him: our confusion must needs appear so much the more. For shall we be rightuouser than the Angels of Heaven? But we see there is no creature that is able to hold out, when he cometh before the creator. The Creator must needs swallow up all with his glory, and make all things to vanish that seemed to be aught worth, yea and all that seemeth to be wonderful: according as it is said, That the Sun shall give no more light, and the Moon shall be darkened. And why? Because the glory of God shall shine far brighter. The Prophet Esayes intent is to do us to wit, that whensoever God speaketh forth his glory, all that ever is in creatures must vanish away, though it hath been never so highly esteemed afore▪ If the Sun (which is but a senseless creature) do darken the light of the Stars all the day long, so that although they abide still in the sky, yet they are not seen while the Sun shineth: what shall the Majesty of God do? Are the creatures able to approach near unto him? If one creature excel another: what shall God himself do? Thus ye see how we be confuted in one wise if we presume upon our own righteousness, and come to God with a foolish overweening, thinking that God aught too be bound unto us, and that we were able to bring any worthiness unto him. For though we were rightuouser than the Angels of Heaven, and purer and cleaner than the very Heavens: yet were it nothing at all of that which we surmise ourselves to have. Mark this for one point. How be it let us not go to the perfect righteousness, let us come but only to the mean righteousness which God hath set out unto us. Let us look no more but what may be in creatures, he requireth nothing but that we should love him with all our heart, with all our mind, and with all our strength. And no man can say, but that this is more than reasonable: but yet for all that, do we it? Whereunto do we give our minds? Are they set wholly upon God? Are they so loozened from the earthly bands, as they may lift themselves up to heaven? Do we lead here a spiritual life, forsaking all things that may turn us away from God? It were very meet we should so. If the matter stand but only upon praying unto God: (let us take that for an example) the Scripture showeth us, that when a man cometh to pray unto God, he must retire into himself, and discharge his mind of all caces, of all passions, and of all other like things that may hinder him, so as we must be utterly overthrown by feeling our own wretchedness, that we may seek help at God's hand. Lo how prayer is a thing of greater prerogative than all the rest of our life: and yet come we once to praying: we see ourselves to be so fleshly, that we have an eye to many wicked fancies, which we can not quite and clean leave. And although we have some good mind in praying: yet miss we not to be drawn still divers ways. Seeing then that we be so fugitive in so holy a thing as prayer is: what will the rest of our whole life be? In deed every one of us aught to perceive it well enough: and it is a foul shame that we must be told these things, and that men know them not thoroughly of themselves. Sigh the case standeth so: Alas can we be able to stand before God? shall we stand now upon the justifying of our own righteousness? It is true that job went about no such thing, and that Eliphas did him wrong and injury in accusing him of pride. But by the way we must profit ourselves by this lesson, and consider advisedly what is said here of men. For they be not only charged with frailty, (as the Papists themselves will easily confess that we be weak, and therefore that there is no sufficient righteousness in us too satisfy God) but we be led further here, that is to wit, that men be altogether saped in sin. For it is not demanded in this sentence, how men can justify themselves, sith they be not able to fulfil the law, but are bewrapped in many imperfections, laden with so many infirmities, so inconstant and fleeting, and such other terms which might be spoken against men without coming too the very point: but it is said that men cannot justify themselves, because, as they are abominable, and Filthy, and drink iniquity as water: that is to say, their proper nourishment is sin, and there is not so much as one drop of goodness to be found in them: and to be short, like as the body draweth his sustenance of meat and drink: so also men have none other stuff in them but sin: all is corrupted. Not that the very substance (as men term it) of our bodies and of our souls is an evil thing: for we be God's workmanship. But in this case we speak grossly, to express that all that ever is in us is attainted with evil. Verily our bodies in their own being, are the good creatures of God: and so likewise are our souls: but all that is in them is perverted. For whereas God created our souls good, they notwithstanding are infected with evil, and there is not one drop of goodness in them which is not stained and utterly embased. Thus ye see in effect what is showed us here. Then first of all, we have to note, that there is great difference betwixt weakness and corruption. For if it be said that men are weak as the Papists prattle: the heathen men have said full as much. And who is he that saith not so? The Paynims have said that men are inconstant, that it is a very hard thing to follow virtue, and that we be inclined to vice. The Paynims (I say) knew all this well enough: and the Papists themselves will confess it at this day. But yet for all that, they know not of a very truth that there is not so much as one drop of goodness in men, and that they be abominable before God, until he have reclaimed them by his grace. How be it to the end that men should not presume upon any thing that is in themselves: the holy Ghost calleth them here abominable, stinking, filthy, and noughtworth. Behold also how it is said in the Psalm, God looked down from heaven to see if there were one righteous man, and he found not one. They are all gone out of the way, they are all become abominable and stinking. True it is, that in stead of stinking some have translated unprofitable: but the very meaning of it is, that we be withered away, that there is nothing left in us▪ but are as a thing that is utterly corrupted. And it is said expressly in the Psalm, that God knew men to be so. And why? Because men would always be their own judges. To what purpose is that? Forsooth we would have God tied to our fancies, and because we think ourselves men of sufficient ability, we would that God should content himself with our opinion. But on the contrary part it is said, that let men justify themselves as they list, let every man cratch his fellows itch, let them soothe one another in their naughtiness, and let them play the drunken sots: and yet shall not GOD leave his looking down from Heaven. And what shall he find here? stinch and lothlinesse. We be loathsome to God, and yet in the mean while we think ourselves to have marvelous stuff in us. But what gain we by it? So then as often as we be tempted to pride and stateliness, to think we have any appearance of virtue in us: let it come to our mind to summon ourselves before God, and let us bethink us of this dreadful saying, that when God hath looked down, and when he hath examined men thoroughly, there is not one, not even one, but he is infected and stinking before him, and lothly in his sight. Thus than ye see how this sentence is to be understood. And whereas it is said that we drink iniquity as it were water: it serveth yet better to express, that all our whole life is given to evil: and that as fish feedeth upon the water, so men do nothing else but feed upon sin. Verily we aught not to blame God for the evil that is in us: for Adam was not created in the corruption which is spoken of here, but he purchased it of himself: for God found all the things to be good which he had made. Man therefore who is the excellentest of all creatures, was not marred after that fashion, till he had withdrawn himself from God. But when he had once separated himself from the fountain of righteousness, what could remain unto him but naughtiness and corruption? Thus we see from whence all our naughtiness proceedeth, and that we aught not to blame God for the vices whereunto we be subject, and under which we be held prisoners, according to the Scripture, which saith that we be sold under sin, and become the bondslaves of Satan. We must not blame God for this, but we must learn to know that it is the heritage which we have from our father Adam, and therefore we must take the whole blame to ourselves before God. Lo in what wise we must understand this corruption and bondage of sin that is spoken of here: not to make it serve for an excuse, to say, alas what can we do withal, as we see those do which blaspheme God for (say they) seeing that men are so given to evil, what can they do with it? They have not the power to withstand the temptations: and aught they not then to be acquit? And if God condemn them thereupon, is he not too cruel? Ye shall see men blaspheme after that sort. And therefore let us keep our mouths shut, assuring ourselves that all the evil resteth in ourselves, and that we be utterly soaked in wickedness: and that if we will be justified before God, it be hoveth us to yield ourselves guilty of our own accord. Otherwise, that which is said in the one and fyfteth Psalm must evermore be accomplished: namely, that God shall always be found righteous in judging. Though we fall too checking against him, yet shall he continued always righteous, yea even to our confusion. Are we then desirous to be justified before God? There is but one only mean to do it, which is to come and confess, that there is nothing but horrible confusion in us, and that we have not so much as one drop of goodness. And therefore let us desire God to receive us to his mercy, and to make us righteous for our Lord jesus Christ's sake. That is to say, to wash away all our filthiness with the blood of his Son, and to impute his righteousness unto us: as, of a truth, when we be clothed with his garments, we shall be acceptable to our good God, because we shall have a perfect and more than angelical righteousness in us.  
Now let us fall down in the presence of our good God with acknowledgement of our saultes, praying him too reach us his hand, that we may not continued in trouble and shame: and that although we have to walk through many temptations, yet we may not be destitute of his aid and succour: but that by his comforting and strengthening of us, we may so get the victory in all encounters, as we may have cause to yield him thanks: and that according to his working in us, we may be established for the time too come, even till we have obtained the full victory, and are come to the glory of Heaven, where we shall triumph with our Lord jesus Christ. That it may please him to grant this grace, etc.   

The lix Sermon which is the third upon the fifteenth Chapter.  
17 I will tell thee, hear me: I have seen, and I will declare unto thee.  
18 What wise men have told, as they received it from their fathers, and have not concealed it.  
19 To whom alone the land was given, and the stranger passed not through them.  
20 The wicked is always as it were in a travel of child, and the number of years is hid from the outrageous.  
21 The noise of fear is in his ears: when he is in peace, behold the destroyer shall come upon him.  
22 He believeth not to get out of darkness: he shall see the sword.  
YEsterday we saw in what plight man is when he is out of God's favour: that is to wit, that there is nothing but confusion and filthiness in him: so far is he off from being able too have any righteousness that may stand before God. Now in the mean while we have to consider Gods great goodness towards us in clothing us with a righteousness that surmounteth the righteousness of Angels. We be as wretched and miserable sinners as can be, and yet notwithstanding God maketh us righteous after a more excellent and precious manner than the very Angels are as in respect of their nature only (for otherwise, they be partakers of the glory of jesus Christ,) because he is the common head of all. For Christ's righteousness is given unto us, which far excelleth the righteousness of the Angels. And herein we have cause to magnify the goodness of our God. But in the mean season let us come to the matter that Eliphas pursueth here. He treateth of a thing that it is true in itself, if it were rightly applied: that is to wit, that the wicked never have any rest, but are in such unquiethesse's, as they need none other hangman to torment them than themselves. But hereupon he concludeth amiss, that job is a wicked man. For although he were astonished at his griefs, yet notwithstanding (as hath been said already) he ceased not to trust still in God. The doctrine therefore (as I said) is good and holy: but the same must be applied accordingly. And for this cause I told you that in reading the holy scripture, we must always pray God to give us the skill and discretion to perceive to what end he tendeth, and what his drift is, that we may far the better by that which shall be showed us: for we shall go continually backward if God drive us not forward. But to the end we may take the more profit by that which is contained here: let us follow the process of Eliphassis words, Hear me (saith he) and I will rel thee what I have seen. He speaketh of his own experience: and afterward he addeth, that the same doctrine was received and hold after the same manner among the wise men too whom God hath given the grace not only to be able to rule well themselves, but also to have the government of Realms and countries: and he addeth, that they held them peaceably with out any passing of stranger through them: that is to say, without any man's usurping of that which God had put into their hands. Verily whensoever God endueth men with excellent gifts, we must not despise the same, but consider that the spirit of God dwelleth in them, and that if we be so scornful as to refuse that which they tell us, the injury thereof redoundeth not to a mortal wight, but too the living God. For thereafter as God uttereth his gracious gifts, so will he have us also to receive them to our common profit. Eliphas therefore hath some good colour and pretence to allege the authority of such as had ruled Realms and countries: but yet is not that enough, except we know that it is God which speaketh. And for performance thereof, aught we to trust to the authority of men? True it is that God commandeth us too be teachable, and not to be stubborneharted and hard to yield obedience, when we know that the thing which is told us is true. And so ye see how the authority of men aught to be received. But if they fall to turning of the truth upside down, and to converting of it into falsehood, there is no reason why men should be wended unto them. Therefore we must bear this point well in remembrance. For we see there are two ungracious extremities. The one is when men reject all knowledge and wisdom. For if there be any men among us, whom God hath advanced above others, and unto whom he hath dealt greater abundance of his holy spirit: it is certain (as I said afore) that in despising them, wrong is offered unto God: nevertheless, we see many stubborn folk, which will not by any means submit themselves to the counsel or advise of any man. There is also another extremity, which is, that being possessed with a foreconceived opinion that a man is skilful, of great wit, and well experienced, we be so sotted therewith, as we look no whit further. But we must not suffer ourselves to be led so: for God doth always reserve his own right to himself. And what is that? Verily that we should be subject to him alone, specially in cacos of salvation▪ True it is that there are ordinances and civil policies of men, whereto we must be obedient, but yet is all that referred unto him, and dependeth upon him. In the mean season ye see here a resolute point, which is that God will have us to be taught at his hand. For when we yield such authority unto men, what do we else but rob God of his authority and pre-eminence? This extremity therefore is to be condemned as well as the other. The mean betwixt these two vices is, that when we see that God hath bestowed of his gracious gifts upon any man, we must have him in estimation, take counsel willingly at his hand, and understand that in despising him we do wrong unto God, because it is his will that we should honour such. Is it so? Yet notwithstanding let us not cease to discern, lest we be beguiled under the shadow of some opinion that we shall have conceived of some mortal man, and thereby be turned out of the right way, and God also disfeated of his pre-eminence by the same. Thus much concerning this point. Now Eliphas addeth, that these men have not concealed the things that they had learned of their forefathers. Wherein he showeth, that they had behaved themselves faithfully. For whensoever God giveth us the grace to be well taught: he doth it not for ourselves only, but to the intent that others also should be drawn to the same knowledge, and that we should all of us be partakers together of the thing that hath been given us. And here ye see that Gods instructing of us first, is to the end that when we see our neighbours ignorant, we should endeavour to lead them with us into the same way whereunto we ourselves are entered already. He that knoweth God's truth, must not keep it close to himself, as though it were but for him alone. What then? He is bound to his neighbours. And therefore if he see them go astray, let him reach them his hand, let him call them to him, and let him show them what he knoweth. For we need not be afraid that it shall be any prejudice or hindrance to us, though all men be made patakers of that which God hath given first of all unto us. If a man have but small store of worldly goods: surely if he deal them forth unto others, he shall soon see the end of them. But when God hath enlightened us with his word, and also given us his spirit: the more we labour too give unto others, the more shall we be enriched ourselves. Thus ye see a sentence which we aught to mark well when Eliphas saith, that those to whom God had given singular gifts above others, had not concealed the thing that they had learned of their ancestors. And here also ye see the mark that God gave unto his servant Abraham, to show that he would use well and faithfully the covenant which he had received. Abraham (saith he) will endeavour to teach his household and those that are to come after him: he will show them the ordinances and Statutes of the Lord. Then let us mark well, that when God openeth our eyes, and is so gracious to us as to teach us his truth: it is not too the end that every man should keep it to himself, and other men have no part nor portion of it: but we must (as much as in us lieth) draw all the world to it. Now then seeing we be bound to all men in general, yea even unto those of whom God hath not given us the charge: what aught a householder to do towards his servants and children? What aught a minister of God's word to do, who is specially appointed to that office? What aught a magistrate to do, seeing the sword is given unto him, and he sitteth in God's seat? Then let us mark well, that although we have nothet wife, children nor servants: yet notwithstanding if God have bestowed any gift umpon us, we be bound to distribute it abroad, and to make it common to all men to their edification. Mark this for one point. Much more reason is it, that if a man have a household, he aught to be so much the watchfuller and carefuller to instruct and teach those whom God hath committed to him, and of whom he shall tender an account. Such as are ordained to be Shepherds to feed God's people, must employ all their strength and power thereupon, nother must they openly or particularly conceal that which they have received: according whereunto saint Paul showeth that he is clear from blood: that is to say, he is not faulty before God, for he had taught them God's truth faithfully without ceasing, as well at home in their houses as openly abroad. Also let the Magistrate for his part look too himself, and let him not through negligence quench the light that God hath put into him. But to the uttermost of his power let him endeavour that justice may reign and have her full course, that God may be honoured and his truth received, and that leasings and all things that are contrary to true Religion may be done away. Lo what we have to remember in this strain. Now whereas Eliphas saith, that God had given them the land and no stranger had passed through it: it is to express that they had received an excellent prerogative from above. For it is certain, that if a man be able to maintain the government that is put into his hand, it is a token that God favoureth him, and it becometh him to acknowledge that benefit: For there is no policy of manable to do that thoroughly. Also whereas Eliphas saith, that those of whom he speaketh, had reigned peaceably, and that God had blessed them in such wise as they were not troubled, but had so guided their subjects as their dominion contained in quietness: thereby we be done to understand, that when God maintaineth states, and a country is in peace, we must not father it upon mortal men, but acknowledge it to be the special benefit of God. And our acknowledging of it must not be honouring the men by whom God served his turn in doing it, but also in yielding God his due praise. Now let us come to the chief article that we have touched. Eliphas saith that the wicked man is always as it were traveling with child, that he never hath any rest, that he is in continual torment, that he looketh ever at the sword, and that he knoweth not the number of his days. And our Lord useth the same threat against the transgressers of his law: namely that he will send them such a fearfulness, that their life shall hung afore them by a thread, that their eyes shall be sunken in their head, and that they shall be in such anguish of mind, that in the morning they shall say, who will warrant me my life until night? and when night is come, how may I endure till tomorrow? Lo how God punisheth such as walk not purely according to his law. And in good faith what pureness is there in our life? If we desire to be at rest, and not to be tossed with any cares, it behoveth us to know that we be in God's protection, and we must be fully resolved of it: and then it is certain that we may pass through fire and water: that is to say, hap what hap will, we shall be sure of a good and steadfast leaningstocke. But if we know not that God watcheth over us, or at leastwise if we think he is against us: we must needs be afraid and not know where to become. Therefore it is not without cause that God useth the said menace against the transgressers of his law. And so is Eliphassis saying very true, that the wicked is always fearful according also as the Prophet Esay likeneth the thoughts of wicked folks too waves that beat one against another. When any tempest is, ye see the water stirreth, and the waves come rushing one against another, and break asunder. Even so is it with a man that is not aided by God. It is not any one passion that shall carry him away and torment him, but there shall be many contraries, and he shall be in such a peck of troubles with it, that he shall be utterly at his wits end. And so when it is told us that the wicked man is in such unquietness: Let us assure ourselves that it is Gods rightful vengeance upon all those that have not sought to be at peace with him. And how may we have peace with God? By walking in a good and pure conscience: and specially by knowing that we have none other foundation too stand upon, save only his mercy, in that we be in his favour for our Lord jesus Christ's sake: and that there with we call upon him, assuring ourselves to be happy both in life and death, because it pleaseth him to be present with us, and to receive us and gather us up to himself. Mark (I say) how the way for men too have peace with God, is to assure themselves that their sins are forgiven, and to pray unto him: and therewithal to walk in his obedience, so as they endeavour to have a good and pure conscience towards their neighbours. And this peace is joined with a joy, which Saint Paul termeth the joy of the holy Ghost, which is when we be strengthened by faith. Saint Paul saith that this joy is ghostly, and he useth that term purposely, because the wicked do sometimes rejoice: that is to say, they frisk and laugh and are merry when all things go well with them, and they forget themselves after such a sort, as they feel not their own misery, but become dull. Yea but this peace where with God filleth them, shall be nothing at all to their profit. And what manner of peace is it? It is not for that they draw near unto God: but rather they turn their tail upon him. But the true peace which is happy and blessed of God, is when we have an eye unto him, and come to him, and thereupon are in quiet, assuring ourselves that he receiveth, reckoneth and avoweth us to be his so as he will not give us up, but guide us always both in life and death. Thus ye see what we have to remember in this sentence. Howbeit it is true that everamong, the faithful are in such troubles, as a man can hardly discern between them and the despisers of God: but yet in the end God setteth them at rest. For by handling them after that manner, he maketh them too know their own weakness, that they may humble themselves, and learn too call upon him, and put themselves wholly into his hand, and trust altogether to his goodness. Moreover, sometimes he pricketh and spurreth us, too come too him the more earnestly, and too beseech him to reach us his hand, and to show that he hath a care of us, and that whensoever we be tossed after that sort, we need no more but to unload our cares into his lap, and to rest ourselves there in all caces, and there to take all our contentation and comfort. Ye see then that the faithful may well be stricken with fear and troubling: but yet will God make them to feel what that peace is which he is wont to give to those that are his. And although the same appear not at the first brunt: yet in the end they shall always be comforted: according as it is said in the Psalm, Lord thou hast comforted me after the sorrows of my mind. For God may well hold us short sometimes: but he will set us at liberty in the end. And here ye see how that which Eliphas addeth aught to be expounded namely that the extorcioneres, ever the person that is full of violence shall not know the number of his years. The faithful are at that point as well as they. Furthermore, we hear what request David maketh. Show me at leastwise (saith he) what my time is, that I may take my afflictions in good worth, when I perceive that they shall not last for ever. We have seen the like request made by job himself, saying that he knew not what the length of his time was, nor how long God was minded to hold him here. Why then doth Eliphas refer it specially to be despisers of God, and to such as are full of pride and outrage? It is by cause they be full of care and thought for their life: and yet in the mean while wot not how to accounted it. And we for our part know that we have no certain term here, howbeit that we shall continued here so long as it pleaseth God to maintain us. Seeing we be come into the world, and it is God that hath set us here: we must give him leave too hold us here, or to take us away at his pleasure. In the mean season we here how he telleth us by his word, that he guideth us altogether, the hairs of our heads are numbered, that we need not to be afraid of any thing though we were beset with never so many dangers, and that we aught not to surmise that things are mingled together in the world, or that fortune beareth any sway. For although we be but silly worms of the earth: yet doth God think upon us, and he hath our life in his hand, and will keep it well and safely. Aught it not to suffice us when we know this protection of God? Seeing (I say) that we be assured that God keepeth a reckoning of our years and days, yea and that he numbereth the very hairs of our heads: do we not perceive a sufficient certainty? And so it is not without cause that Eliphas saith, that the extortioners know not the number of their days. And why? for they seek it with as great anguish as may be, saying: How now? May we live yet still? Are we sure of this or that? But when they have made their long disputations and great discourses: they always turn back to a continual unquietness, because they rest not themselves upon God's providence. But we for our part must not do so, but we must pray unto him, that after we have put our live into his hand, we may be quire, whatsoever troubles befall us: knowing that forsomuch as he hath made us and fashioned us, he is able to deliver us from all dangers whensoever he listeth to show himself our deliverer: and thereupon we must conclude, that he will watch over us when we be asleep. As much is to be thought of that which Eliphas addeth: namely, that the outrageous man doth always beliolde the sword, that is to say, he doth see the infinite dangers that hem him in round about, by reason where of he qu●keth and is aghast. This agreeth properly unto Tyrants. True it is that their state may well seem to be happy. Howbeit they be so troubled in their minds, that they perceive it to be better for them to have been of small and base degree, than too be so honoured and feared: and yet in the mean while they themselves are afraid, not only of men, but also of every leaf that shaketh upon a tree. Verily there was a Tiran that confessed as much. For when one flattered him and said he was a Prince of such Majesty, as it might seem that he was a God in the world, and that every man might desire to be in his state: If thou (saith he) wart in the like case that I am, and knewest as much as I, thou wouldst not wish to change thy state for mine. Hereupon, he caused a goodly banquet to be made ready, and setting this his familiar friend in his own place, caused a naked sword to be hanged over his head with the point downward. When he saw the danger that he was in, he could nother eat nor drink: and as for all the braveries that he had esteemed so highly afore, he made no more account of them. And this is it that Eliphat meaneth: namely that Tyrants and cruel folk shall always live in fear, notwithstanding that they seem to be well at ease, and have great power and guards. And why? For they have the sword continually before their eyes. Some man will demand, whither the faithful shall not feel the dangers that threaten them. Yes certainly: yea and it is good for us to feel them. For if we witted we were warranted, we would not care to run ynder the wings of our God, but we would play the colts that were broken loose. God therefore is feign to warn us and put us in mind that we be besieged with a thousand deaths, and that we be not able to step forth one pace without tumbling into our grave. When we consider this, and there withal see plagues, wars, famine, such store of miseries, such store of diseases, and so many other inconveniences both by beasts and by other things, so that look how many creatures we see in heaven and earth, we see as many deaths or at leastwise as many things against us: then we bethink us, Alas we be very wretched creatures if God pity us not. Moreover we be provoked to run unto him, and to say: Lord thou seest that if thou shield me not with thy hand, I have not one minute of an hour to live, and therefore good Lord vouchsafe to preserve me. See how the faithful behold the sword: howbeit in beholding it, they behold also the grace of God: and when they be made privy to the dangers wherein they are, they flee to the said surety which is showed us so often in the scripture: which is, that if we put our whole trust in God, he will not only be a wall and double rampire to us (as it is said in the Prophet Esay:) but also a wall of brass or steel: and at a word, he will be an invincible fortress to us▪ Lo how the faithful having behild the sword, do nevertheless behold God's protection, being well assured that although death seem to menace them on all sides, yet shall not the sword come at them: and if it do come, yet shall they not fall headlong, as men say. But the wicked shall for their share have this fearfulness, that the beholding of the sword shall sink into their stomachs, and make them say, behold, such a danger or such a mischance will light upon me: is there no means to shifted it off? On the other side they shall see God pursuing them, with his darts ready to rush upon them, and with his bow bent▪ that is to wit, with his thunderbolts to strike them down. No marvel then though they be greatly out of quiet, and in great distress. And so we see the difference that is betwixt the feeling of dangers by the children of God, and the troubles and fearesulnesse of the unbelievers. True it is that sometimes the faithful shall see the sword, and be afraid of it: but their fear bringeth them to that which I touched afore: that is too wit, God putteth them in mind too humble themselves, and afterward draweth them home to himself, and giveth them the rest whereof they were destitute for a time to their profit. And thus ye see what we have to remember in this sentence of Eliphassis. And when we once have the knowledge of these things: then we may well apply the doctrine to our instruction and soul-health. As how? For first of all we see what the state of man is. You see here a lively picture, wherein our Lord showeth us, that while we be in this world, we must be put in fear and not always have rest, but sometimes be disquieted. Very well, yet for all that, every man go 〈…〉 th' astray, every man shrinks away from God, and the mischief increaseth and groweth double, and therefore it behoveth the terrors too increase also and to become much more terrible, that they may daunt us. Why so? We have made war against God, and it is good reason that he should do as much to us, yea and that all creatures should be armed against us. This done, For as much as we see the disease: we must come to the remedy of it, which is, to acknowledge that our God will not forsake us, and that he tarrieth not till we come to seek him, but preventeth us of his goodness, and showeth us that if we call upon him, we may well put our life into his hands, and he will be a good and faithful keeper of it. When we know this once, then shall we see, that God doth us much more good in maintaining us, and in taking upon him the charge and office of preserving us, than if he exempted us from all dangers. Put the case that men were in this world as in an earthly Paradise, so as nothing might trouble them. They should not be so happy, as when in the mids of many afflictions and troubles they find that God cometh down, that is to say, abaseth himself so low as to think upon them, and to watch for the preventing of inconveniences, and for the beating back of all dangers that might befall them, and putteth himself between them and their harms, to the intent they should not be overmated and troubled out of measure▪ Furthermore let us understand, that if God do now and then leave us and withdraw himself from us, and hide himself in such wise as we perceive not his succour, nor can be assured of his protection: we must not be dismayed for all that, but pray him to vouchsafe to show us his countenance that we may see it for our more assurance, according as we see how David speaketh: Lord (saith he) make thy countenance to shine upon us, and it will be much better for us than if we had abundance of all kind of goods. When David saw himself at such an afterdeale, and it seemed that God had given Satan and the wicked men bridle, yea and that he was troubled also in his mind so as there came no more help to him from above: Lord (saith he) I desire no more but that thou make thy countenance to shine upon us: that is to say, that thou give me but some little taste of thy goodness, to know that thou hast received me. Thus ye see how it behoveth us too desire God too put away the gross and thick clouds that hinder us to perceive the love that he beareth towards us. Furthermore when we see the wicked in such trouble and unquietness, let the same be a bridle unto us. For we must profit ourselves by God's vengeances when we see them a far off upon the wicked. We must not tarry till God bend himself against us, and till he rap us hard upon the pates. Not no▪ but if he spare us, and in the mean while we see he punisheth those that have despised him, and shaken off his yoke: Let the same serve too hold us in awe and wariness, so as we may say, Alas, we see here these wretched caitiffs that have advanced themselves in pride and presumptuousness against God: & what payment have they? we see they need no hangman to torment them, Why, who is he that tormenteth them? It is god that persecuteth them after that sort. Then let this wake us and hold us back, that we cast not ourselves out of our bounds. Besides this, let us also be so much the more given too the seeking of this peace which is an inestimable benefit and treasure: & let us hunt after it so much the more busily, calling to remembrance what S. Paul saith. The peace of god (saith he) which passeth all understanding of man, keep your hearts & minds: that is to say, when we be once sure of this protection of God that we can resort unto him, not doubting but that he receiveth us as his own children: he saith that that manner of peace surmounteth all understanding of man. Whereby he doth us to wit, that we comprehend it not, except God give it us by his holy spirit, as in very deed he must be feign to work in us, to make us come too that point. And by the way we have to mark, how that for a conclusion it is said that the noise of fear shall always sound in the ears of the wicked and of the despisers of God, and that when they be in most quiet, the extortioner shall fall upon them. Hear Eliphas speaketh two things: The one is that when the wicked are in their prosperity, sudden destruction shall fall upon them like a storm that they perceived not, insomuch as it is said of them, that when they say peace, all is sure: and when they overuaunt themselves against God laughing all his threatenings to scorn: even than will it come too pass that God shall overthrow them, when they mistrust it lest. True it is that the scripture must needs be fulfilled, which is, that the wicked shall feel the thing that he is afraid of. But contrariwise also God will send them that which they feared not, to root them suddenly out of the land. You see then how Eliphassis meaning is, that even in the mids of peace, pilling and polling shall light upon the despisers of God But the chiefest thing is the said sound of fearfulness which shall always affright them and hold them as it were upon the rack. And what kind of thing is that sound, which God sendeth them even when all things are at rest, when there is no noise at all to trouble them. For yet nevertheless must this pursue them, insomuch that they shall start and tremble at it, according as we see in the example of Caine. Behold Cain had no rest, and yet who pursued him? God had appointed no judge to arreigne him, neither had he any body to stand against him. Verily the blood of Abel cried out for vengeance. But as for men, he was sure enough, he triumphed, he built a City after the name of his eldest son, every man stood in awe of him, and yet in the mean while he quaked like the leaf of a tree. And whereof came that? Even of the secret voice, of the voice that was not herd with the ear, but yet was the same a dreadful noise, insomuch as although the wicked know not what it is that God showeth them, yet notwithstanding they cease not to be continually aghast. Now when we hear this, let us pray God to make us here also the sweet and amiable voice, whereby he sendeth us tidings of his fatherly goodness & love. Thus ye see that the only remedy whereby we may be delivered of the said fearfulness and astonishment where with the wicked are dismayed, is for us to beseech God to make us hear the voice of the Gospel, where he telleth us that he receiveth us lovingly, that he is our father, that he accepteth us as righteous for our Lord jesus Christ's sake, and that both in life and in death he will always hold us in his hand. When this voice soundeth in our ears, so as we understand it thoroughly, we shall not be dismayed at these deaf and blind scaring, as the unbelievers are: but we shall be surely fenced against all the dismayings that can betide us. Therefore if we have our recourse unto God, and he by his holy spirit give us the grace too rest upon his promises: let us not doubt but he will establish us more and more in all the good things that he shall have given us, and so strengthen us by his power, that in all the terrors of this world we shall evermore stand steadfast, until he have taken us into his eternal rest.  
Now let us cast ourselves down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them too our disliking of them, and that in the mean time we may not cease too trust, that like as he receiveth wretched sinners unto mercy, which is the thing wherein he uttereth the richness of his gracious goodness: so also it may please him to make us partakers thereof: and that therewithal it may please him also too continued that which he hath begun in us, until he have brought us too the full and whole perfection▪ And so let us all say, Almighty God our heavenly father, we acknowledge and confess according too the truth, that we be not worthy too life up our eyes too Heaven, too present ourselves before thee, nor to presume so far as etc.   

The lx Sermon, which is the fourth upon the xu Chapter.  
23 He will trot up and down for bread, knowing that the time of darkness is in his hand.  
24 Anguish amazeth him and overcometh him, as a king that is prepared to battle.  
25 Because he hath lift up his hand against God, and strengthened himself against the Almighty.  
26 He will leap upon his neck, and crush the strongest part of his shield.  
27 He hath covered his face with fat, and fatted his bowels.  
28 He hath inhabited the desert Cities, and the ruinous houses that were fallen down.  
29 He shall not advance himself, his riches shall not continued, neither shall there be any remainder of them.  
YEsterday I showed you to how many miseries and dangers our life is subject, insomuch that we must always needs tremble for fear, if we seek not our rest in God, knowing that he hath care of us and will maintain us. If this were not, we should never be in quiet. Moreover when we vouchsafe not too hear the voice of peace which God prepareth and sendeth us, we must be scared by men. And it is a just punishment for the unthankfulness of all such as receive not so great a benefit, for it is impossible that God should bear it. Behold how God showeth us, that first he is willing too forgive us our sins, and that although we deserve to be overwhelmed at his hand: yet he desireth nothing but to be at one with us by his mercy He addeth that he taketh us into his protection, and will be the keeper of our life. Are we not worthy to be delivered unto Satan, if we refuse this honour and privilege? and not only to be vexed by men, but also too quake and be afraid though no man pursue us. Then let us learn to rest ourselves upon God and to stick to the promises that he hath given us, to the end we may walk safely and quietly here beneath in the mids of dangers. And now Eliphas addeth, that the wicked man shall troth up and down for bread, knowing that the day of darkness is in his hand. Some lay forth this sentence as if he said, that God will impoverish the wicked how great riches so ever they have, so as they must be feign to beg. True it is that that curse is contained in the law, and we hear also how it is said in the Psalm, that the righteous is never forsaken, nor his seed beg their bread, but God nourisheth those that are his, in the time of dearth. If God provide in such wise for his faithful ones as too secure them at their need: we must not think it strange that on the contrary part he plucketh his benefits out of the wicked men's hands, because they be sotted on them, and make Idols of them, certainly we see that the rich folk of this world become hungerstaruen, notwithstanding that they despise both God and men, and bear themselves in hand that all is for them. And this causeth God now and then to spoil them and strip them in such wise, as they are seen to go a begging, notwithstanding that they had such abundance erewhile, as they were ready too burst. But in this place Eliphas meant to say more. For he not only speaketh of the need whereunto they be brought which despise God: but he meaneth also that even in the mids of their riches they shall still be full of care, and no whit better than poor folk, but shall think with themselves: Go to, it may be that I shall want, as we see by experience. For although God give the unbelievers all that ever they can wish, so as they have their Garners and Cellars full, and money wherewith to buy both corn and wine, yea and although they have provision made for them: yet are they afraid that the earth should fail them. True it is, that sometime when all other men are like too starve for hunger, it seemeth to themselves that they have great store: according as we see how our Lord jesus Christ showeth in the example of the rich man, which saith, Go to my heart, be merry, take thine ease, thou mayst sport thee at thy pleasure, for I have store of goods laid up for thee here. The rich men therefore may well trust in their goods, and yet for all that they may be still in doubt and not cease to think, I may hap to fall into such an inconvenience, and such a thing may light upon me. To be short, (as I have touched already) they be unsatiable gulfs: for although they had all the whole world, yet would it not suffice them. Thus ye perceive what Eliphas meant in saying that the wicked should run up and down for bread, as we see it. Look upon a very rich man: if there happen him any little loss, he will make a fisking, and he will not rest: till he have compassed that which he hath taken in hand, he must pine and martyr himself out of measure. And if he bring his matters too pass, he must raise yet a new stock of money to get more withal, and he dares not eat one bit without cark and care: or at lest wise, if he eat but half his fill himself, he repineth at those that will eat. And why? He is never well at ease, till he have pinched as much as will serve too compass the thing that he goeth about. Is it not a trotting up and down for bread, when a man that hath wherewith too find half a shire, thinks himself to have nothing because he is not able to staunch his own desire? But God punisheth him after that manner by a contrary vengeance. Therefore when we see this, we aught to understand right well, (if we be not worse than blind) that God executeth a notable vengeance upon such men, and a vengeance worthy to be remembered. For can a man have pleasure in never being at rest? If a man should grudge us of our meat and drink, it would seem unto us that he went about too starve us, and we would blame them of cruelty which should do so. And if a man be not his own friend to do good to himself, but thinks he hath not half enough, although he have a hundred times more than he hath need of, is it not apparent that God hath blinded him? And yet notwithstanding this vice hath reigned in all times. Therefore it is not without cause that Eliphas doth here set us down a judgement of God in saying, that the wicked shall troth up and down after bread. And he addeth they know that the day of darkness is in their hands. Some expound this to be meant that the day of darkness is at hand, or else that trouble is at their elbow: that is to say, that God will pay them such wages as they have deserved. For whereof cometh it that they be so fo 〈…〉 gred in the mids of their abundance which God hath given them, and that when he hath fraughted them with his benefits, yet notwithstanding they dare neither eat nor drink? Whereof cometh this? They be punished for their cruelty, revenousnesse and deceits that they have used towards their neighbours. Ye need not seek far for the cause wherefore they be punished after that manner. For look how they have troubled poor folks, and raked other men's goods to them, and reached too themselves whatsoever they could finger: so must God be fain too recompense them again. Thus ye see the darkness that is in their hands: That is too say, all the miseries that they endure, proceed of their executing of tyranny against poor folks, for that they spared them not. But the plain meaning of these words, namely (that they know that the day of darkness is in their hands,) is that whatsoever they do, or what pains so ever they take, although they be rich and mighty, yet can they not wind themselves out of the affliction that God sendeth upon them. It is certain that all that ever the covetous sort do, is too provide that they may never want. But were they well advised, they would be contented with that which they have: but they cannot away with that. And why? For (as I have said already) God so blindeth them, & they become so dull, as they cannot perceive that the goods which they have, aught to suffice them. Hereupon they practise all that ever they may, they try all means too bring their matters about, and when one way will not serve, they seek another way to the wood. The covetous sort therefore have not their hands idle, but take upon them to remove the whole world, rather than to be disappointed of their purposes. Daily they be making of new shifts (as they term them) and yet in the mean while they see that darkness is in their hands: that is too say, when they have done what they can to provide for themselves, when they have used all means possible, yet can they not shifted their hands from being in continual misery: for God hath bereft them of that benefit, according as it is said in the Psalm, that God will give rest too his well-beloved, (whereas in the mean while the wretched unbelievers, shall rise early and go late to bed and not dare eat their bread but with sorrow, and yet notwithstanding shall further themselves no whit thereby,) so as they may easily perceive that God hath blessed them, and increased the works of their hands. We see then contrariwise, that which is set down here: namely that the wicked shall have much ado to further their labours. And why? For their hands are against God: that is too say, all their labour is misliked, and spite of their teeth they must be fain to know, that affliction is laid upon them therein, and that they can not rid their hands of it. Then have we here a very notable sentence: that is to wit, that the abundance of goods is not able to suffice us, and that we cannot make our account to be at our ease, because we have store of corn, wine, and money. And why? For the matter is not too be found there: but the perfection of all happiness, is Gods giving of rest too his faithful ones. Then let us lear● not too give ourselves too this outrageous covetousness, wherewith we see the most part of the world caught and carried away. But after we have betaken ourselves unto God, let us pray him too make us feel that he is our foster-father, and let us receive whatsoever he giveth us, craving our ordinary food at his hand without attempting of unlawful means, and abstaining from robbery, violence, deceit▪ and such other like things, and desiring to be nourished as it shall please him too show us favour. Thus ye see what we have too mark in the first place. And furthermore let us pray him, so to bliss the labour of our hands, as we may perceive that the things are not enclosed therein: but rather to make his countenance shine upon us, that is to say, to make us found his favour and goodness by giving us good success. For when men that labour do get their living honestly, they have whereof to thank God: & thereby they perceive that God hath enlightened them, and that his favour is as a cresset to guide them. Therefore we have cause too pray to God for it. Furthermore if we now and then recoil back in stead of going forward, let us learn this counsel of God too resort unto him, and pray him that he suffer us not to be of the company of those that see so much darkness in their hands, but rather that when he hath given us any mean, he will make it to prospero in such wise, as we may know that he is near at hand to us. Thus you see in effect what we have to remember in this sentence: now Eliphas addeth, that for as much as he lifted up his hand against God, and strengthened himself against the Almighty, God will take him by the neck and catch hold of the strongest and thickest of his armour. Here the reason is rendered why our Lord sendeth fearfulness upon the wicked, and why he tormenteth them, and also disappointeth them of all their attempts, and turneth all things clean contrary to their intent: namely because they lifted up themselves against him. True it is that a mortal man will be ashamed to think of making war against God: and the wicked themselves are so far off from being acknown that they be minded to lift up themselves against the almighty that they abhor the very word: but yet for all that they cease not to do it. For proof hereof we need not to sand a trumpeter to God to defy him, when we mind to make war against him: for if we trouble our neighbour wrongfully, if we use deceit and extortion: behold▪ God setteth himself against us. If we thought we made war against him, and not against mortal creatures, would we be so mad as to overshoot ourselves in such sort as we do? If we considered with ourselves, that God showeth himself to be an enemy of the outrageous, would we then lift up ourselves after this fashion against him? And when we fall to outrage, I pray you is it not a full incountering against God? We take it not to be so: but yet is it so nevertheless. What should there need any Sophistry in this behalf? As I said afore, when we speak of making war against God, it is not meant that we challenge him by an herald with a trumpet: but if we be so proud as to presume upon our own strength and power, to take more upon us than God giveth us leave too do: it is certain that we come to rush against God. As much do we when we disquiet poor folk, and go about to set our feet upon the throat of them. Therefore when we fall to advancing of ourselves in this wise above our bounds: it is all one as if we defied God too his face. And so this sentence is worthy of remembrance, where Fliphas sayeth that God will leap in the necks of those that advance themselves after that sort against him. He sayeth expressly that they lifted up their hands against God. Verily this similitude is taken of those that fight in battle, nevertheless the meaning of it extendeth yet further. For Eliphassis meaning is, that when men take that upon them which is not lawful for them, by using any outrage or injury: God will take part with their neighbours against them. True it is that when they cannot compass their matters by that means, they go too it with some deceit and privy packing: and then although the world perceive not, yet doth not God cease to be their enemy, for nourishing of their wicked affections secretly within them. Howbeit they shall be so much the more unexcusable when their iniquity showeth itself abroad. He therefore that polleth a man of his goods, shall be held for a murderer before God, yea even though the wrong that he doth may be excused before men. And so Eliphas meant to show here, that men aught not too think it strange though God take such vengeance of the wicked that have not cloaked their wrongful doings, but have made them known to the whole world. And in good faith, when they shall have run in and out after that sort, when they shall have eaten up one, and fleeced another, and when they shall have executed many extortions and cruelties, is it not high time that God should step afore them then or never? For it is not for naught that he reporteth himself too be the defender of the poor that are vexed wrongfully. Not, it is apparent: yea and oftentimes we cry out unto God for vengeance. And wherefore do poor folk endure such things? It seemeth too them that God leaveth them in the briars, and is not willing to do them any right. But in such temptations it behoveth us too resort to that which the holy Scripture saith: namely that it is not yet convenient time. He knoweth why he maketh delay, and it were for nothing else but to give time of repentance to those that do evil, too make them the more unexcusable, and also too stir up the poor folk that are oppressed to call upon him, and to flee unto him, and to betake themselves wholly to his providence, assuring themselves that he will aid and secure them when he seeth it meet and expedient for their welfare. Howbeit when we see God work in deed after he hath tarried a long time, aught we not to open our eyes to behold his judgements? should we still be dazzled at them? And afterward he addeth, that they had strengthened themselves against the Almighty. When he sayeth that they strengthened themselves, he meaneth that they hardened themselves. For how is it possible that men should gather strength to lift up themselves against God? May it be by going about sea and land, and by assembling all the help that is possible to be found? No. How then do they strengthen themselves? By a false imagination, when they have such an overweening of themselves, as they think themselves able to withstand God. Not that they are directly of that mind, but because they forget that God is able to do them harm. For were it not so, they would not be so stubborn in evil as they be, neither would they be so wilful when men show them their faults, and labour too reclaim them. Therefore the pride and stubborness that is to be seen in men, is a sure record, that they take themselves to be strong and mighty enough too beat back the hand of God when it cometh against them. Lo how this saying that they strengthened themselves, is too be understood, Not of the very deed doing, for that is impossible: but through devilish overweening, because they shake off all fear, and bear themselves in hand that they should not endure him any more to be their judge▪ and to be short, that they aught not to own God so much duty as to come to accounted before him: and therewithal they become the bolder too give themselves over to all naughtiness, as though it were lawful to do what they list. And Eliphas giveth the title of almighty unto God purposely according to the circumstance of the place. Not that God can at any time be overcome: but Eliphas intended here to scorn the pridefulnesse of the wicked in strengthening themselves after that manner against God. And who is he? what mean you? He is the Almighty: yea and what shall become of your strength? If ye had to encounter with creatures, it wouldstand ye in hand to know which of them is strongest: But sith you make war with God: must ye not needs be overthrown ere ye come to hand strokes? There is no strength but of him: yea and whereas ye have borrowed it of him, will ye come to turn it against him? Think ye that he will suffer the strength which he hath given you, to diminish any whit of his majesty? Must it not needs serve him to confound you withal? Ye see then for what cause Eliphas hath expressly set down here the word Almighty, in reproaching men for strengthening themselves against God. But we have yet one other good and profitable lesson to gather hereof: which is that if we will not have war with God, we must be well aware that we abstain from all evil doing and from all wrong▪ and we must live among our neighbours without working them any annoyance or injury. For assoon as we do but stir one finger too poll other men of their goods, or to trouble one and too devour another: behold God is as it were challenged by us to make war with us, because we have gone about evil towards them whom he hath taken unto his tuition. We see that when earthly Princes have given their protection to any house, if a man do them any wrong, it is not simple felony, but high treason, whereof they will be avenged. And do we imagine that God will be less privileged than Princes? He hath set his badge upon all poor folk, by taking them into his own charge and protection. Now if any man come too torment them and afflict them, will he suffer it? Then (as I said) let us learn to bridle ourselves, to the end that we use no outrage against our neighbours. And further more also let us keep ourselves from this frenzy that is spoken of here. For we be not well in our wits if we take ourselves too be mighty and strong before God. Therefore let us advisedly walk in modesty, and acknowledging the frailty of our nature, let us humble ourselves, and let the same serve to hold us within our bounds, and knowing that thing which God permitteth us too know, let us be contented too walk plainly on our way without running over the fields like stray cattle: for what else is that but too strengthen ourselves against God? when we presume to do that which God hath forbidden us, shall we esteem it too be but a single disobedience? Is it not more than a devilish furiousness? So then let us uncace ourselves out of all pride and presumption, and simply follow that which God showeth us. And if we be tempted now and then with the said vain fancy, let us mark well this word Almighty too bridle us withal, saying? How now? wretched creature, what wilt thou do? whereupon muzest thou? For thou strengthenest thyself in thine evil: and behold God telleth thee that he will lift up himself against thee, and thou must be feign too feel him thy foe and mortal enemy. Therefore restrain thyself, except thou intend too feel his mighty hand which is able to destroy thee quite and to make clean riddance of thee. Mark (I say) what we have too note in this sentence. And furthermore let us harken how Eliphas addeth, that God will●aze the wicked folks by the necks, and that if they be never so well armed, so as they have both helmet and shield, God will seize upon them through the thickest of their furniture. Whereas he sayeth that God will seize the wicked by the neck: it is to show that they shall be caught in such wise as they cannot by any means escape. For it is said that a man is hold by the neck, when he is shut up in extremity and distress. God therefore showeth that he will deal after the same fashion with wicked folk, and that he will not handle them with strokes of cudgels, nor only give them a blow or twain, but seize upon their necks to choke them. And good reason it is that it should be so. For we see how cruel they have been to their neighbours, and that they have hold their foot upon their throats as much as they could, God therefore must not use gentle corrections towards them: but his assailing of them must be with extremity to their confusion. And forasmuch as the wicked do trust in their armour and artillery because they be well furnished: and forasmuch as they will needs bar God from coming at them: it is said purposely, that he will nip them through the thickest of their armour, and that all their resistance and fortifying of themselves against God, shall not boot them a whit against his force. They shall have both corslet and shield, and yet for all that, God will compass his intent. Whereby we be warned to walk continually in fear: for we aught to be afraid of God's punishings according as the holy scripture sayeth, that it is a dreadful thing to fall into the hands of the living God. Let us not surmise that we have too do with a mortal man. Assoon then as God threateneth, let us fall flat down, and not be so hard-hearted as to swell against God. The wrath of a king (sayeth Solomon) is the messenger of death: and what will the wrath of God himself be? when God sendeth us word of his displeasure, see we not how death is present at our backs? Therefore let us not misbehave ourselves for all the help that we can have at the hands of men or of all other creatures: let us not think ourselves too be ever the nearer our purpose when we imagine our case to be well provided for. For if we were to fight against creatures, it might avail us: but forasmuch as our war is with God, can we serve our turns against him, with that which he hath in his hand, and with that which he disposeth at his pleasure? When we shall purpose to march on the one side, he will make us turn head another way if he think good. Ye see then how we have to consider, that if we arm ourselves against God, our own sword must cut our throat. For God will not send an army against us, neither needeth he to make any provision wherewith too destroy us: for we ourselves shall work our own decay. Therefore (as I said) let us not trust to our own fence nor to all the means that are here below, assuring ourselves that all those things shall nothing profit us when he have to do with God. Again, if we see the wicked adtraunced, so as their necks swell (as the threescore and thirteenth Psalm speaketh of them) insomuch as it seemeth that they should burst with their puffed necks: let us nevertheless wait always patiently till God lay his hand upon them. For he knoweth well how too daunt them, so as all their swelling shall vanish away into the air. If we see the wicked to have so great furniture, as (too our seeming) they be sure and no evil can befall them: let us not think that all that can be any let unto God that he should not overthrow them and destroy them when their time cometh. Then must we not be afraid when we see the wicked flourish and in their chief ruff, or rather to be so well upheld and underpropped, as it seemeth that they be not to be dealt withal. God, God (I say) must be fain to strike the stroke. And when he putteth forth his hand, they may well seek help and secure at the hands of creatures, but yet shall they be cast down and utterly destroyed. Lo how the faithful have wherewith too comfort themselves when they see wicked men rage in despizing of God, and infected with all rebelliousness, or rather otherwise hardened, in such sort as it is impossible to make him bow, that they might know that in the end God will perform that which he hath said and spoken. For that which hath been spoken by Eliphas, is as a sentence uttered by the holy Ghost, even for the two considerations that I have spoken of, that is to wit, that the faithful might hold themselves in all modesty and lowliness, & not attempt any thing against God: and that when they see the wicked have their full scope in the world, and themselves borne down with many wrongs, they should cast up their sighs unto God, desiring him to perform that which he hath once spoken: according also as it is good that they call upon him, & have their only refuge unto him. And consequently it is said, that distress shall light upon the wicked, and come upon him as a king prepared to battle, or rather as it were wind about him. For the word that Eliphas useth here, signifieth a ball, or a bowl, or any round thing. For we know, that when it cometh to giving of battle, sometimes men cast themselves in a ring according as the case requireth: and so was done in old time. Therefore this sentence may be expounded, that distress shall be as a king in a readiness [to give battle:] and that whensoever God shall send affliction upon the wicked, it shall not be like an enemy that hath no power nor strength: but like a King that hath soldiers enough to give his enemy the oüerthrow. Or else a man may refer the said Roundness too the wicked, which shall be environed on all sides, that is too say, which shall have no way too scape. For if God seize upon him, it shall not be too besiege him on the one side or on the other, but before and behind, on the right hand and on the left, and he shall be so enclosed on all sides▪ as there shall be no startinghole for him. And this is the most convenient interpretation. Then let us mark well how Eliphassis meaning is, that when God is minded too punish a man, after long tarriance and long sparing of him, his showing of himself too be angry is not to be pacified by and by: but he will come about him on all sides, so as he may never scape his hands. Thus ye see what the effect of this sentence is. But hereupon we have yet one good lesson more together. For we be put in mind that it is not for us too dally with God, forsomuch as if we be overpressed with his hand, we may well work all the wiles we can, but we shall never be able to scape out of the distress wherewith it shall be his pleasure too pinch us, nor from the adversity whereunto we shall be subject, but we must be feign too tarry in it spite of our teeth. And why? For God hath a wonderful furniture. He is not like mortal men, which spit out their choler at their mouth when their hands be to short, I mean even Kings and Princes themselves: who can storm well enough, but their strength faileth them at their need. But it is not so with God: he hath always furniture enough to compass his enemies withal. What remaineth then? Let us beware that we make no war against him. And for performance thereof, let us forbear all injury and evil doing. For if we play the loose Colts, we shall find at length that God hath means enough too rain us back by force, if we list not too submit ourselves unto him of our own good william. But immediately it is said, that forsomuch as he hath fatted his eyes, forasmuch as his face strouteth with grease, for as much as he hath stuffed his belly, and forasmuch as he hath over larded his guts, and inhabited the deso'ate towns and forsaken houses: he shall come to decay, and not prospero. Verily too the intent this sentence may be the better understood, we must lay it forth after this manner. Although the wicked man devil in desert Towns, yet crammeth he his belly and his body, bearing himself in hand that he shall make all the world new again, and that his doings are wonderful: But yet shall all go to decay: and although he make a fair show for a time, yet shall he not continued, but God shall turn all up side down. Howbeit, as yet we comprehend not Eliphassis meaning, except we know first what it is too fill a man's face with grease fat. God doth not here condemn the fatness that is in men's bodies: but now and then he useth that similitude, when he intendeth too express that men are puffed up with pride when they be in prosperity, because it is the thing that maketh us forget our own infirmity, Lo why our Lord sayeth, that fatness blindeth us. And in very deed it is a common proverb among us [to say that provender pricketh men] Also when the Hebrews intent to speak of a lowly man, they use to say he is cast down. For our Lord tameth us in such wise by afflictions, as we learn to humble our selves before him, and to rid ourselves quite and clean of all pride and pertness. So then, like as in all the rest of the holy Scripture, so also in this sentence, when it is said that the wicked are fatted, it is not meant simply that they be fat of their bodies: but that they take such a pride in their goods & riches, that be they as it were puffed up against God, and full of poison and presumptuousness. And although they be but lean of body: yet are they ready to burst with another cursed fatness, forasmuch as they be puffed up against God. Yea and we see that their fatness (that is to wit, their devilish malapertness) maketh their eyes to strut out of their heads, as it is said in the threescore and thirteenth Psalm that their eyes are as good as half bursten, by reason that they blear themselves in their delights and pleasures, and consider not that they may be bereft of them all in one minute of an hour. Mark (I say) how fatness blindeth the wicked, and how they are as good as bursten to their own shame and destruction. But now let us come to an other sentence. Eliphas sayeth that the wicked shall not prospero. And what is the reason? It is because he is puffed up with famesse. Will we then be blessed of God, and be maintained in good state and true happiness? Let us keep us well from pampering ourselves with fatness, that is to say, let us keep us from being pampered with pride, that we presume not too make ourselves this or that: but let us walk in all mildness, knowing that we depend upon the hand of God, and that when he hath lifted us up, he can also soon cast us down again. Therefore let us be moved so much the more to serve and honour him, and let us not be so ungracious as too give him occasion too overthrow that which he hath builded, and too destroy it quite because we would make an other Tower of Babylon, and prefume too lift up ourselves against him. Even so happeneth it (sayeth Eliphas) Although the wicked have inhabited the desert Cities, that is too say, although they have had such scope, as it might seem they would make the world new again. For to inhabit desert Towns, is as much as not to be contented with the possession of things that are in good plight, but too fight against God, that they might be new makers of the world, and setters up of things that were destroyed. The wicked then may well have all this outward show, but there shall be no continuance, because they advance themselves against God. But on the contraripart, when we be undone and stripped stark naked, then will God show us the favour to build up again the things that are forsaken, conditionally that we go not about it with vain pride, nor presume any thing upon ourselves, but desire him to reach us his strong hand, and so too guide and govern us always by his holy spirit, that when he hath once begun to show his gracious favour towards us, he will continued the same and bring it to perfection.  
Now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them in such wise, as we may learn too mislike more and more of ourselves, and that forasmuch as we be so much given to pride and vain presumption: it may please him to open our eyes, that when we perceive our own feebleness and infirmity, we may run wholly unto him, and in calling upon him acknowledge that we have no power too strengthen ourselves, furtherfoorth than it pleaseth him too quicken us that are in death, and as it were to raise us up again to life, and moreover, that he will maintain us in his favour, and make us so too feel it both in body and soul, as we may desire nothing but to yield ourselves wholly to his service, and that by our example we may allure others too like humility, so as he may be honoured and glorified both of great and small. That for the doing hereof it may please him too raise up true and faithful, etc.   

The lxj Sermon, which is the fifth upon the xu Chapter.  
30 He shall not departed out of darkness, the flame shall singe his branches, and he shall go away with the breath of his mouth.  
31 He shall be deceived with vanity, and shall not stand: For vanity is his change.  
32 He shall be consumed before his time, and his branches shall not flourish.  
33 He shall be bereft of his sourness, as a vine is, and God shall cast him off as an olive tree doth his flowers.  
34 The congregation of the hypocrites shall be desolate, and fire shall devour the house of bribes.  
35 For he conceiveth mischief and bringeth forth vanity, his belly prepareth deceit.  
YEsterday we saw how the despisers of God advanced themselves in such wise as it may seem there are none but they, and that God giveth them great advantage, favouring them in such wise as they not only maintain themselves in their state, but do as it were make a new world: and yet notwithstanding that their end cannot be but cursed and shameful. And this is it that Eliphas addeth a new, saying, that the wicked shall not departed out of darkness. And herein he discerneth the children of God and the afflictions that they endure, from those whom God hath utterly rejected. For it may come to pass that we shall be in darkness as we see the holy Prophets complain that God hath withdrawn his light from them, so as they grope about, and know not which way too turn them: nevertheless God giveth them an end of it after they have languished for a time, and reacheth them his hand and draweth them out of it. But it is said of the wicked, that they shall never be set out of darkness, but shall abide overthrown in it without end. And hereby (as I said) they be discerned from those whom God afflicteth but for a time, and whom he meaneth too succour. It is said that God will devour their branches: that is too say, how greatly soever they be advanced God will consume them. For in this place I take not their branches for their children and offspring, but for their whole state. And surely under that term is comprehended all that ever springeth out of a tree: to do us to understand that when God shall have punished the wicked, they may well conceive many hopes, and bear themselves in hand that they shall spring again, but their hope is a slope sayeth Eliphas Why so? Fire shall consume all: that is to say, God's wrath shall be as a fire to burn them up, and when they are likely to relieve again, it shall not be so: Finally he addeth, that the wicked shall go away with the breath of his mouth. True it is that this may well be verified of God. For the scripture sayeth oftentimes that God will consume the wicked with the only breath of his mouth, to show what power he hath to punish the wicked and his enemies. God then needeth not to arm himself, neither needeth he to make any preparation too punish those whom he listeth: let him but only open his mouth, and breath upon his enemies, and behold they be overthrown and destroyed. For like as God's word quickeneth us, when it pleaseth him to enlighten us with his grace, (as wherein consisteth all our welfare) and like as though we were as good as dead before, yet we be relieved again as soon as God showeth us his favour: so contrariwise when he uttereth his wrath against the wicked, he needeth no more but the opening of his mouth too drown them in destruction. And the same also is the cause why Saint Paul saith that when Antichrist hath reigned in the Church, at the last he shall be consumed with the breath of God's mouth according to that which I have alleged out of the Prophet Esay, who termeth it the mace wherewith God is wont to break & to daunt all his enemies, when he listeth to have his son reign. This sentence therefore is understood of some, that the wicked can never get out of their afflictions, nor never shall be delivered out of the darkness wherinto they are entered, because God pursueth them, or hath his mouth open too consume them, and his word is of such power, as it shall make them to perish unhappily. Howbeit the true and fit meaning of it is that the wicked man shall go away with the breath of his own mouth: that is too say, as a puff. Verily some also do understand it thus: namely that the wicked may well gnash their teeth and chafe in themselves, but yet God touch them and lay his hand upon them, they play the Bulls and some at the mouth like wild Boars. We see then that they have a great breath in chafing and fretting: but what win they by that? Can all their sturdiness and resistance against God be able to save them? No. And so shall it be a very true and convenient lesson that howsoever the wicked do strive against God and how full of pride and bitterness soever they be, yet shall they not therefore escape God's hand nor save themselves by that shift. Notwithstanding, we must come to the sense that I spoke of, because it is most agreeable: namely that the wicked shall go away as it were in their breath, so as they need no more but to open their mouth, and by-and by they vanish away. To be short▪ Eliphas meant to say▪ that when the wicked make greatest show of themselves afore men, and it seemeth that they shall continued without end: then shall be their change: insomuch that they shall no sooner breath but they shall be fordone, so as they shall be but as a breath that cometh out of a man's mouth. Now we know that when a man puffeth out his breath, it vanisheth away suddenly and becometh nothing. Therefore let us mark well, that although the despisers of God seem to have a lasting life: yet shall it soon vanish away, so as it is not without cause that they be likened to their breath. True it is that the same thing is verified of all men. For what are we? what firmness is there in our nature? wherein consisteth our life? True it is that our souls are created after the Image of god: but yet for all that, man's life is as a blast, and if we breathe not we be undone, with the yielding up of the gasp we be dead. And so this frailty whereof Eliphas speaketh here, is not only in the despisers of God, but in all men. Furthermore we have wherewith to comfort us, in that God preserveth us: and although our life be so fleeting, that it is but a shadow or a smoke: yet notwithstanding we be sure enough of it, seeing it is in the hand of God. Thus ye see wherein our whole comfort lieth. And therefore let us assure ourselves of both twain: that is to wit, that by nature we be nothing, and may perish every minute: and yet notwithstanding, that God of his infinite goodness putteth a difference between us and his enemies. For when they have cast out their some: they must perish at a blast: but although we languish so as we be not like too live past the giving of one gasp more, yet nevertheless God will strengthen us with his power, yea even with a secret power which shall bear no show at all to the worldward, and yet we shall be so maintained by him that we shall be still alive while the wicked go to be wasted away. Lo what we have to bear away in this sentence. Now consequently it is said, that the wicked being deceived in vanity, shall not stand out, because that vanity shall be his change. True it is that this sentence is understood diversly: for the word which we translate too stand out, is taken also too Believe. And so some expound it that the wicked man being in vanity will not believe that vanity shall be his change. Again, there is a double understanding in an other word: so that whereas we read vanity, there is the word rightness or Certainty: as if it were said, that the wicked man believeth it not to be true. Whyso? Because that vanity is his change. Nevertheless the most received and commonest construction is this: namely that he which is so deceived in vanity shall not stand out or continued, or will not believe that vanity is his change. As touching the word Believe, (if we follow that construction) we may pick out a good lesson out of it: which is, that when God bereaveth men of their wit and discretion, they can never receive any good warning or profitable counsel. Why so? For they are stubborn. Then do ye see a punishment of God which we must mark well and be afraid of it: which is, that except God make us conformable, we shall never discern what is good and profitable. Besides this, although we have men about us that give us good counsel, and seek to profit us, and show us what is good for us: yet notwithstanding we shall be so froward, that all that ever is said to us shall take no place. And this we see daily. For when God bereaveth men of their understanding: too show his vengeance the more upon them, and too make them the more unexcusable, he will give men leave to speak still too them, and too counsel and encourage them still to goodness: but they shall continued still a sleep at it. For if a man ask them whether they will willingly perish or not, they will answer no. But it a man put them in mind of their salvation, or if a man show them and point them the way to it: they had liefer break their neck and tumble into a ditch that is ready before them, than too walk in the way that they are called unto. We see this: And therefore so much the more must we mark well such judgements of God, that we may walk warily. For is it a small thing too tempt our God in such wise as he must be fain too pick out our eyes, so as we may not know on which side to turn us, and although he reach us his hand and show us which way is good for us too go, yet we go quite contrary? Behold a horrible vengeance. And yet we see daily that such as are wilful, and have often tempted God by rejecting his grace, are in the end forced to fall into such a blindness, as they do no more discern ne can any more believe the doctrine of faith. Also here ye see that it is not a common gift unto all men to believe the Gospel. We see the word of God is preached, and should there be any gainsaying if men were not wilful and froward? Whereas God declared himself to be a father and a Saviour, and above all thing whereas he seeing us full of sins giveth us a warrant of our salvation in the person of his son, assuring us that although we be full of all iniquity, yet notwithstanding our Lord jesus Christ hath satisfied for us, so that by the means of his death and passion we be set clear and may appear before gods iudgementseate, and be hold there for righteous and guiltless: I pray you, if we were not utterly brutish, which of us would not give ear to it with earnest desire? But we see that the Gospel is despised, yea & that many conceive such rancour against it, as they would rather pluck God out of his seat, than submit themselves too his doctrine. And whereof cometh this but that it is not in man's power too believe the benefit, until it be given him of God, and that when men are left to themselves and given up too lewd mind, they must needs reject all goodness and choose all evil, and altogether too their own destruction? Forasmuch as we see this, let us humble ourselves. For he that will advance himself in his own conceit, must in the end be bereft of all understanding. For it behoveth us to keep our allegiance unto God when he hath given us a right mind, clear understanding, and good reason, and at the leastwise we must confess that the same cometh of him, and pray him too continued it in us, and not suffer us too abuse so singular a gift, but rather 'cause us to apply it to the right use, namely by yielding ourselves to his obeisance, and by sticking thoroughly to his doctrine. You see then what we have to do, when we see so many poor blind souls wandering over the fields, and not able to discern any thing, who even though a man would guide them & show them the right way, would nevertheless draw still the contrary way. I say we must acknowledge that we ourselves should do the like if God did not by strong hand hold us and draw us to himself. For it is not enough for him to call us, and to show us which way we should go: but he must be feign to draw us also as the holy scripture sayeth: that is to say, he must give such an operation too the knowledge which he offereth us, as we may be touched with it, and our heart as it were tied to it. Therefore after that God hath taught us what to do: he must also immedatly therewithal give us a mind to follow the good. And so (as I said) we may gather a good and profitable lesson of this saying, That the wicked will not believe. And why? Because he is deceived with vanity. And the reason is added expressly, because that when a man is forepossessed by naughty affections, and snarled in many errors and corruptions: ye see he is like a desperate person, & there is no coming to him to show him his error. Howbeit we be deceived with vanity before hand by nature: what bring we out of our mothers womb, when it is said that there is nothing but foolishness and untruth in our understanding? Behold a general sentence, too show that as soon as we be borne into the world, we be quite and clean void of truth afore hand, until such time as God have reformed us. And why? we go on forward altogether unto evil. And therefore we should be shut up in this condemnation all the sort of us, were it not that God did draw us out of it by his mercy. For we are all of us deceived by vanity, and none of is fit to receive that which is good, true, and profitable for our welfare. But if we be intyced to many deceits, Satan will beguile us out of hand. As how? Mark me a young man that hath lived in simplicity all his life, or that hath not lived any long time. As for example, admit there be a young man of twenty years age, that hath been well brought up from the beginning, and hath not tasted of false doctrine nor of other wicked things. Although that such a one seem to be sufficiently well disposed to receive goodness and too yield himself teachable: Yet must God be fain to work in him, or else he can never come to good. And why? For our nature is forward unto evil, and altogether given unto it, as I said afore. But if there be any one that is wily and full of naughtiness, and hath been nuzzled in wicked doctrine and superstition, as we see the Papists are, that is much more. These Clawebackes and Hypocrites that are armed a long time afore hand against God and carried headlong away in their errors, have in such wise applied their whole endeavour too entangle themselves in the snares of Satan, as it is not possible to get them out again. Then is it certain that these sort of men do much less believe, as we see by experience. For God doth still show favour to those that have had any simplicity: but as for those that are so sotted in error and wholly given too it: the justice of God must needs be showed upon them, except it be his pleasure too work after a wonderful fashion, according as he can well draw whom he listeth out of the bottom of hell. But when he doth so, it is a miracle well worthy too be known and magnified. Nevertheless we perceive that which is said, namely that the wicked man shall not believe, after he is once sotted in vanity. I say we perceive that God executeth his vengeance upon such as are hardened in evil by long continuance in it. Now when we hear this, we have cause too thank God for drawing of us too the knowledge of his Gospel, and for giving us a mind to cleave unto it. For that cometh not of ourselves, it is a special gift of the holy Ghost. Moreover also we be warned to keep our eyes open, that Satan dazzle us not, by setting his errors and deceits in our sight. And why? For if we suffer ourselves to be misled and deceived willingly: the mischief must needs be increased, even till it come to the proof whereof Eliphas speaketh here: that is to wit, till we be disfurnished of all reason, and be no more able too believe that which is for our welfare, but set ourselves quite & clean against it. If we will not fall into this horrible vengeance of God, let us prevent it. And how? Let every of us be heedful and stand upon his guard. And sith that God hath taken upon him the charge to keep us so carefully, that he telleth us that nother Satan, nor all his force and practises shall be able to do any thing against us: let us stick to this promise, & not doubt but that he will fulfil it, & make us feel the fruit of it in due time and place. But now let us come to that which I spoke of, that is to say, that the wicked shall no more stand (for the word importeth as much as to believe, like as also the word truth may also signify steadiness) for it is very true that the wicked shall not stand when he is sotted in vanity. And why? For vanity is his change. The reason serveth very fitly to confirm this principle, that the wicked shall have no settling, nor finally prospero. For God maketh them to turn always to vanity. The word vanity is taken here in two senses. For when it it is said that the wicked man shall not stand because he is sotted in vanity: it is as much to say as he cannot stand when he is full of untruths and blinded with deceyvablenesse. And why? For vanity (see how the word altereth the signification) is his change, that is to say, there is nothing for him but deceyvablenesse, and when he thinketh to have things at his hearts lust, all vanisheth away in the turning of a hand, so as he findeth nother help nor relief in his adversity, nor any remedy of his miseries. Thus ye see what this word vanity importeth in the second place. And the word change fitteth well this sense. For when God shall have led the wicked sort through many turmoils, and when they shall have buskled themselves thoroughly too and fro: on which side so ever they turn them, they shall always fall into vanity, that is too say, they shall be utterly disappointed of their expectation. True it is that they may set many fair hopes before their eyes, and bear themselves in hand that they have won the goal: but behold, in the turning of a hand they be deceived, and see it is but folly for them too gape for one thing or other. Now let us come too the gathering together of the things that are spoken here, into one sum: namely that the wicked shall not stand out, that is too say, shall not have any settling or continuance. Although the despisers of God be exalted and triumph for a time: yet have they not any settledness. And why? For God leadeth them continually through backewayes, in such sort as they find themselves beguiled and disappointed of their hope. And this is a very profitable lesson for us. For what is the cause that we grudge at the wicked, and would fain be partakers of their state? Because we have not patience too tarry the end of them, as it is said in the Psalm. For if our minds were quiet, it is certain that we should shudder at the end that is prepared for the despisers of God, because that at the last their joy must be turned into weeping and wailing and gnashing of teeth, God curseth all their mirth, and the end of it must needs be unhappy. But what? we reached only at the present things & run after them: our lusts are so hot, as we have no forecare what may happen tomorrow morning. And so much the more aught we to mark well this lesson when it is said that the wicked man shall have no settling. By this saying them we be taught to bridle ourselves when we see the despisers of God have their full scope and live at their ease, yea even while we weep and lament, so as we overshoot not ourselves for all that, but give God leisure to finish out his work. Again, let us take heed that we like not to well of our prosperity, but let us ground ourselves upon God. If a man prospero, let him not dole upon his good fortune (as they term it) nother let us be so miscarried as too forget God: but let us seek too settle ourselves in him, for without that, there shall be no steadfastness. But the reason that Eliphas addeth here immediately, must be thoroughly weighed, that is to wit that the change of the wicked shall be vanity. And wherefore? For we see many turnings in this world, and it seemeth to us that always the world will prove better and better for us, because men do feed themselves with wind. If God afflict them, than they hope upon marvelous things: but there is no substance nor steadiness in all their enterprises. Thus then ye see in effect what we have to mark: and that is the right sense. Now it is said afterward, That the wicked man shall be consumed before his time, & that his branches shall never flourish more. He shall be like a vine that hath his unripe grapes stripped of, and like an olive tree that casteth his flowers, yea and that the same flowers shed away when there cometh any frost, so as they perish utterly. No doubt but that by these two similitudes Eliphas meant to confirm the former sentence, that is to say, that the wicked man perisheth before he be full ripe: and it serveth still too bring us back to the matter which we have discoursed already. So then we see, that by setting before our eyes that there is no stableness in the wicked, our Lord calleth us to a through continuing stableness which shall not be deceivable, nor serve alonely to tickle us with a vain & fond desire of it. God's intent is not that we should be deceived with a vain imagination in weening ourselves too happy: but he would have us to be happy in good earnest. But how may that be? By settling ourselves in him and in his love. Lo whereunto he calleth us. And contrariwise he showeth us that we must not be given too any of these worldly things to rest upon them where is no rest too be had, and that we be but stark fools if we beat our brains about it. But yet cannot all this turn us from them, notwithstanding that God tell us, that all the prosperity and happiness that men ween themselves to have in this world when they be separated from him, is but deceitfulness. So much the more than standeth it us in hand to mark well this lesson, where it is said that the wicked shall perish before his time. And whereas he addeth these comparisons, that he shall be as a vine that hath his sour grapes plucked off, and as an Olive that casteth his flowers before his time, so as they can bring forth no fruit. Hereby our Lord intended too express the outward show that the wicked shall have, whereat we shall wonder, yea and also stumble. For when we see the wicked prospero, immediately we be amazed, and such a fire is kindled in us, that we could find in our hearts to be as they be, saying. And why am not I such a one? Behold, yonder naughtypacke is at his ease, and in the mean while I am put behind the door. I see he sets his foot upon my throat, and why have I no means to be revenged of him? See how our afflictions chafe us without measure as soon as we see the wicked prospero. But contrariwise our Lord sayeth to us. Well Sirs, it is true that ye may after a sort be tempted by beholding this goodly show: for men's lusts are sudden and heady. But what for that? ye see how a vine is stripped of his unripe grapes: when it is new burieoned, there needeth but one frost to kill them. Or if the grapes be grown to be full fashioned, behold there falleth a storm that sweeps them all away, so as there remaineth nother grape nor leaf, but the vine is left all bore. Also, look me upon an Olive tree, wherein is the beauty of it? Is it not in his flowers? And yet notwithstanding, if the flowers be frostbitten, or if any tempest light upon them, all is cast down. Even so is it with the felicity of the wicked. Truly (too the seeming of poor ignorant folk) their prosperity shall be such as nothing may seem more desirable, than to be in their case: but anon both their flower and their fruit fade away before they be ripe. God will pluck away all before it come too perfection, according as I told you that they shall not come to so much perfection as to shoot out any flowers or fruit that shall not be taken away before it come to be seasonable. Thus ye see in effect what is showed us here. And (as I said afore) it serveth too confirm the matter that hath been discoursed already. Then let us learn hereby, not to desire the felicity that lasteth not past a day or a very little time. But let us learn to be thoroughly happy as our Lord would have us to be: which is, to be well settled in him, and to assure ourselves that if we be blessed of God, the same shall make us too prospero not only for a day or twain, but also both in life and death. True it is that much adversity may befall us in the mean while: but what a privilege have we when we may betake ourselves unto God, and in that we know he will not lay more upon us than we be able to bear, & specially that he will turn all our adversities to our welfare and salvation? Seeing then that we have this prerogative, have we not wherewith to be contented? Although the wicked be at their ease for the present time: what certainty have they for the time to come? Although they advance themselves, & think that God is not able to shake them (as it is said in the Psalm:) yet have they stings within. For God woundeth and pricketh them, or else tosseth them from side to side in such storms as they be not able to avoid. So then let us mark, that if we desire to be in God's favour, and to have a continuing prosperity, we must be grounded in him, and then can we never quail. We know what is said in another sentence of a Psalm where the wicked are spoken of: namely that they be like great trees, which men stub up so as there remaineth no print of them, but they are plucked up by the root. But on the contrary part we must (as David sayeth) be like an olive in the house of the Lord, which flourisheth always. Also this similitude is taken after the same sort both in the first Psalm and in jeremy: [where it is ment] that if we trust in God, and run unto him, and hung upon him: we shall be like a tree that is planted by the water or rivers side, so as we shall always have good sap to flourish & bring forth fruit. Now seeing it is so that God having drawn us from the corruptions & vain allurements of this world, offereth us also this everlasting happiness: must we not needs be out of our wits if we go not to it? Then let us bethink us well, & learn to bereave ourselves of all the lusts of our flesh (which serve for nothing but to deceive us, yea, and to lead us to destruction,) and learn to know where our welfare lieth. Thus ye see what we have to bear in mind. But alas: it is a hard thing as I said afore. We be straitewayes drawn to that which hath a fair show, and therefore it standeth us on hand too mark well the similitudes that Eliphas bringeth here. We see an olive tree that looketh fair, but it is not of any continuance. And let us also have an eye too the Storm that is at hand upon the wicked. For God holdeth them at that point, too beat them down. And although we perceive it not at the first dash: yet if we look at God's justice with the eyesight of faith: we shall see, that all they which are not rooted in God cannot come too full ripeness, nor never bring forth good fruit, but shall soon come too plucking up. And why? For God hath said it. We shall see them drowned in their own pride. And why? For God's word cannot lie. So then as oft as we be moved by our sensuality and foolish imaginations, let us retire to God's word, and look for that which we saw not afore, specially for the thing that is hidden, that we may know it, and thereupon turn away from all the vain conceits that deceive us. Lo what we have to bear away in this strain. And in the end it is said, that the household of the wicked shall be desolate, and fire shall consume the house of Bribes. Under this term Hypocrite, (according too the sense of it in other texts also, Eliphas comprehendeth all such as have froward and disloyal hearts to Godward, who (sayeth he) must perish yea even with all their house and retinue: And afterward he addeth, that the house of Bribes shall be consumed. Whereas he speaketh of the company of Hypocrites: it is to express the better, that although the wicked have great trains and great and long tails: yet for all that: they shall not miss to be consumed. Then shall ye see far wickedder men than the common simple sort are, and they shall carry great companies and bands after them which make a great show: they shall have their alliances and assemblies, and so draw long trains after them. But Eliphas sayeth expressly that such assemblies shall come to naught: meaning too show how it is true that the wicked maintain themselves for a time by those alliances, and that they fortify themselves of purpose to maintain their state, in somuch that every one of them thinketh himself strong enough to bear out all brunts: But the wrath of God is kindled to burn them up all. Yea and we see how the Prophet speaketh of them when he likeneth them too faggots of thorns. If a man have gathered briars and thorns, and made a faggot of them: they will be so snarled as he will be loath too put his hand to them, and he shall not know on what side too take hold of them: and specially if he would draw out abough of them, he cannot. But if he put fire to them: immediately they kindle, and crackle, and cast a far greater blaze than if they were fast and substantial wood. Even so is it with the wicked. They be like thorns and briars, and when they be plasshed one within another, a man cannot tell how to undo them, nother can he well come at them. But as soon as God putteth fire to them, then must they needs crack in pieces and utterly consume out of hand. You see then what Eliphas meant in saying that the assemblies of Hypocrites shall perish. For his meaning is, that a wicked man may draw a great train and band of men after him, but it shall stand him in no stead too maintain him against God's wrath. This aught to assure us, that when we see the wicked men so furnished, so allied, and so guarded, yet shall they not therefore miss to be suddenly cast down and consumed, so as we shall see that this was not spoken for naught. And hereby we be admonished to knit ourselves together in the right fear of God, and to have none other band too hold us linked together, but him, serving him with a good conscience, and putting our whole trust in him, and helping one another: and finally to have such agreement among ourselves, as every of us may set his mind too walk faithfully before God and man. If we deal after this sort God will bliss our concord: otherwise, all must needs go to wreck and havoc. It is purposely said, that the house of Bribes or bribery shall come too naught. For all buildings that have been set up by pilling and polling, must needs perish and decay of themselves. I mean not only the houses that are builded of Stone or Timber, but I mean that when a man enricheth himself by bribery and rewards, so as he draweth to him on the one side, and snatcheth on the other side, and is given too scraping, deceiving, and extortion: what hath he done? He gathereth wood, and then cometh there a little spark of God's wrath and consumeth it every whit. For if there be no wood, the fire can take no hold. But the wicked do pile up such a stack on all sides, that the wood of it serveth for wood too burn up them and all their train. So then, this text aught to be well borne in mind that we may walk sound and purely. Thus much for the first point. And seeing we be warned, that when the wicked sort have enriched themselves by receiving of gifts & bribes, all of it shall in the end go to destruction: let not us repined at them: but let every of us look to himself, and walk in his own calling. Let those that be called to the state of justices, be ware to maintain themselves without bribery, and remember how it is said, that gifts do blind the eyes of the wise, and pervert the understanding of the righteous. Therefore let them abstain from all corruption, to the intent they may continued clear and sound. Mark this for a special point. Again, let those that be in private state walk uprightly also. Let every man bethink himself: go too, I may advance myself in this world by using of wicked trades: howbeit for as much as they be things condemned of God, what shall do but only kindle his wrath against me. Lo how all the faithful aught to hold themselves in awe And moreover when we see the wicked lay baits on every side, and bear themselves in hand that they have greatly gained, when they have gotten much riches by taking of bribes & gifts: Let us say, yet will God at length show how he hath not in vain said that which we hear in this place, and which the holy Ghost hath uttered by the mouth of Eliphas▪ For God will not suffer his threatenings to be in vain, but will match the execution of them with them anon after▪ You see then how we must be quiet, when we see such as rap and rend, and pill and poll on all sides. Verily we must assure ourselves that the things shall not continued with them, & that God will take such order, as it had been far better for them too have eaten bore bread, and to have been contented with a little, than too have glutted themselves after that fashion at other men's cost, and to have drawn all to themselves to make themselves rich: for every whit of it must go to naught, and their houses must fall upon their heads: that is to say, the goods that they have gathered, shall be to their ruin and destruction. True it is that for a time they shall have such scope, as it may well seem that their state shall last for ever. But let us be patient, & tarry God's leisure (as I said afore) till he finish out his work. And in the mean while let us desire nothing but to stand in his grace and favour. For truly that is the only mean not only to maintain us in our state all the time of our life, but also to give us a better life after our death, as he hath promised us in the kingdom of heaven.  
Now let us cast ourselves down in the presence of our good God with acknowledgement of our faults, praying him to give us such repentance, as we may change from our naughty life day by day, and not desire any thing but to renounce all our naughty affections, and all things that may turn us from his service, and the great number of wicked lusts whereunto we be subject and given: and that forsomuch as we be so full of infection, it may please him to uphold us by his mercy, and daily to pardon us our faults, until he have fully clothed us again with his righteousness, at such time as he shall have taken us out of this world, too make us part. takers of his heavenly glory. That it may please him to grant this grace not only to us, but also. etc.    


The lxij Sermon which is the first upon the xuj Chapter,  
with a little remnant of the last verse of the fifteenth Chapter.  
1 IOb answered and said.  
2 I have often heard such things: you be all of you irksome comforters.  
3 When will there bean end of [your] windy words? And wherewith imboldenest thou thyself to answer?  
4 I could speak as you do: If your soulewere in my soul's stead I could hold you company in talk, and I could nod my head at you.  
5 I could strengthen you with words, and my talk should be to receivegriefe.  
6 But if I speak▪ my sorrow will not abate, and if I hold my peace what relief have I?  
7 He hath laden me with anguish, he hath made all my congregation desolate.  
8 He hath parched me with wrinkles for a witness, and leanness is come upon me, which witnesseth it in my face.  
9 He hath torn me in his wrath, he hath handled me furiously▪ he grindeth his teeth at me, and mi 〈…〉 emie sharpeneth me and stareth with his eyes against me.  
AFter that Eliphas hath told us, that the wicked & despisers of God are cursed, and all their matters go against them: for a conclusion he addeth, that they conceive sorrow, and bring forth pain, and their belly breedeth craft and deceit. Whereby he doth us too wit, that all the outward shows which wicked folks have, boot them not a whit, but God turneth them clean contrary too their thinking, by means whereof▪ they be disappointed of their expectation. True it is that this sentence is expounded as though it were a reason that Eliphas rendereth: that is too wit▪ that Gods afflicting and cursing of the wicked and hypocrites, is not without cause? And why? For they do nothing but practise mischief to the whole world. Therefore after as they trouble their neighbours, so are they paid with like measure. And truly the holy Scripture doth oftentimes use that manner of speaking: as in the seventh Psalm. Esay also sayeth the same in his nine and fyftieth Chapter. Therefore when the holy Ghost meaneth to declare that men are given to naughtineffe and sin in all their intentes, thoughts, and affections: he useth this similitude, that they be as a woman with child. When they have conceived pain (saith he) (that is too say, whereas they have conceived or devised mischief against their neighbours to trouble them or too oppress them) they bring forth iniquity, that is too say, they execute the mischief that they had devised. But this sense agreeth not with the text. For (as I have said already) Eliphas hath already heretofore rendered sufficient reason why God should be so much against the wicked. And as now he meaneth to say no more, but that although they behight themselves good hope, and bear themselves in hand that they shall compass all their matters by some means or other: yet in the end they shall be confounded. And why? Because there is nothing but God's blessing that maketh us to prospero. Therefore they shall win nothing by foding themselves with any hope in their heart. For God shall turn all topsiteruie. And it is not here only that the Scripture speaketh after that manner. In the six and twentieth Chapter of the Prophet Esay it is said, Lord we have traveled before thy face as a woman with child, and yet have conceived and brought forth nothing but wind. Verily it is the faithful that speak and complain in that wise before God. Howbeit they acknowledge and confess their sins. For at that time when they said they traveled as a woman with child, God did persecute them justly for their offences. But they say they conceived and brought forth wind: that is to say, assoon as they looked for some ease of their miseries, it vanished altogether into air and smoke, and after long linger in pain, their misery was never a whit amended. Here Eliphas passeth further, and saith that the wicked do but breed child and bring forth mischief to themselves, and that their belly nourisheth deceit, that is too say vain and guileful hopes which shall deceive them in the end. And it is the same threatening which God uttereth in the three and thirtieth of Esay against the scornful which have made none accounted of his word, and specially which have been hardened. Behold (saith he) ye conceive chaff & bring forth dung. As if he should say, you be stubborn against my word, because ye cannot perceive the evil that you have committed, and how sore you have provoked my wrath against you: But your flattering of yourselves shall not stand you in any stead: for notwithstanding all your flatteries you shall perceive that you have conceived nothing but chaff and stubble, and that all shall vanish away into air, and you shall know that all your flatteries have profited nothing at all. Now than we see in effect that Eliphassis meaning is that the wicked may for a time be well at their ease, & God will not press them so hard, but that they shall food themselves with some hope. But what for that? yet shall God (do the best and worst they can) so press them that they shall have a worm to gnaw them within, their own consciences shall always prick them, and they shall have remorses and stings too torment them secretly: yea and in the end God shall send them so strong and excessive anguish, as they shall be driven of force too bring forth that which they have bred inwardly. And why? For their belly conceived nothing but guile: that is too say, although they perceived not their own harms at the first: yet did they nothing but work their own decay, seeing they were not in the favour of God. They warranted themselves this and that: and yet when all came too all, their case was nothing but plain deceit. But now let us come to Job's answer. He telleth them first, that he had often heard the like things, and therefeore that they be but irksome comforters, specially for setting upon him with so troublesome words. In saying that he had often heard the like things, he meaneth that they should not have brought him ordinary and common remedies seeing his misery was so great and extreme, but they should rather have brought him some loving comfort, and such as might have served his turn, than have hold such talk with him as men are wont to do after a slight fashion with him that is but measurably afflicted. Thus ye see what job meente in saying that he had oftentimes heard such matters afore. But surely whensoever a man bringeth us a comfort that we be acquainted withal afore, we must not hold scorn of▪ it. And why▪ For though we be instructed concerning Gods goodness, and exhorted to patience to day▪ it may escape our remembrance and we shall never think upon it more. True it is that the matter will not be dark unto us. Nevertheless if we be afflicted, & a man put us in remembrance of that which hath been told us afore: let us not think it a needless talk. And why▪ For the case standeth upon the practising of that which we have heard ●e understood, howbeit that we were not yet touched to the quick, because occasion served not. But if God nip us with any distress or heaviness▪ then doth he make us to taste of the comforts that men have drawn out of his word, and brought unto us. And in good faith job was none of these nicelings which are always longing for I wot not what novelties, & cannot abide that a man should tell them one tale twice. O (say they) I have heard of this afore, I have had mine ears cloyed with this tale. Yea but yet for all that, they have need to have it beaten into them still: and when a man telleth us one thing often, it is too our great profit and furtherance. But job was not at that point, it grieved him not to make account of a good lesson because it▪ was common. Nother was he curious of his desires: But (as I said afore) he showeth simply that his misery was so excessive, as he had need to be comforted after an extraordinary manner: Like as when a man is sick of a common disease, folk will also use a light remedy. But if the disease be sharp▪ the Physician must be fain to proceed further. For if he should apply one medicine to all diseases, what a thing were it? In like case is it with adversities. We see a man that is sorrowful for the death of his Father, or of his wife, or of his children, or else some loss is happened unto him. Well, one bringeth him some mean comfort, and such as God hath set forth. But if there be any that is not tormented after some one manner only, but which feeleth the hand of God persecuting him on all sides, so that as soon as one inconvenience is befallen him, there follow two or three more in the neck of it, and he is not only afflicted in his body, in his person, in his goods, and in his friends but also (as we have seen in job) is pressed with spiritual temptations, as though God meent to drown him utterly: there we must go to work after a more exquisite fashion. For if ye vex a poor man that is already hartbroken: to what purpose shall all that you can bring serve? It were much better that a man hold his peace, that God might work to supply the default of men. Thus ye see what job meent. Behold Eliphas telleth job that God punisheth wicked men to show himself the judge of the world, and that they may well fence themselves, but they cannot scape his hands but that he will utterly destroy them how great trains and bands of men soever they have. But what? If a man should apply this matter unto job, it were as much as too bear him down that God was his enemy because he was a wicked man, and also that there had been nothing but hypocrisy in him. Behold a matter misapplied. Therefore it is not without cause that he sayeth, Gotoo, I know these things, and even now could I serve mine own turn with them if I had need of them. But that was not the case. For job had conceived in his mind, that he was not punished for his sins sake, and that God had not any such intent. Not that he felt not himself faulty, and worthy too endure yet more, if God listed too examine him with rigour: but because he knew that God handled him not so for his sins sake, but had another intent. job knowing this, rejecteth the talk that they held with him. And why? Because it was unreasonable. You are irksome comforters to me sayeth he. And what is the reason? Because they brought not convenient remedies. Hereby we be warned, that if we mind too comfort our neighbours in their heaviness and troubles, we must not go to it at random as many men do, which have no more songs but one, and have no regard at all too whom they sing it. For some man must be handled after one fashion, and some man after another. As for example, if there be one that is stubborn against God: in that case a man must speak with another manner of style and terms, than too a poor creature that hath walked always in simplicity. And so according as the malady is, it is needful that a man be warned too proceed thereafter. As for example, if men be dullards, they must be cried unto, and their negligence must be rebuked, too the intent they may feel the hand of God and humble themselves under the same. Therefore we have need of great wisdom if we will comfort those whom God afflicteth as we aught to do. Thus ye see what we have too bear in mind concerning this sentence where it is said, that such as pretended to comfort job, were irksome comforters, because they brought not any thing whereby he might far the better. And now job addeth, When will there be an end of your windy words? He termeth those words windy, wherein there is no substance: that is too say, which are not able too edify a man, according as the holy Scripture useth the same similitude. For when it is required that a man should be taught how too obtain his Salvation: It is said, he is edified. How? Even because he is first founded, and afterward builded upon, so as he is confirmed in the fear of God, he is confirmed in his law, he is confirmed in patience to bear afflictions steadfastly, and afterward he is fully resolved too pray unto God, too praise him, & to flee unto him. Contrariwise if the words be but to trouble one's brain, and that a man do but trifle, and babble, so as the hearer receiveth no good instruction to apply to his welfare: all are but windy words. And so let us mark that if we will meddle with exhortation or doctrine: above all things, it behoveth us too tend to the said substantialness: that is to wit, that such as hear us may receive some good instruction, so as they may be enured too walk according too godliness, and be grounded in the trust of his mercy, and frame themselves too call upon him, not doubtingly and waveringly, but assuring themselves that they shall be heard. Ye see then how we ought too study, too instruct our neighbours substantially, that the thing which we have learned may not slip away like wind. And furthermore every of us must also bend too such teaching, that we covet not too be filled with wind, as we see many curious folk are, who would fain have men listen unto them that they might feed their ears and satisfy their fond fancies. They imagine this and that, and would fain have men too listen to their complaints, too dispute of matters that are to no edifying. And the mind of man is overmuch inclined too this vice, yea and wholly given unto it. For that if every of us should follow his own appetite, it is certain that there would be none other question among us but how we might hold unprofitable talk of this and that, which should spread into the air, and have no substance in it, nor aught at all but wind. And therefore learn to seek that which is good and convenient too edify us in the fear of God, and in faith and patience, and in all good and profitable things. Thus ye see what we have too remember in this sentence where job maketh mention of windy words. Nevertheless we must also take heed too ourselves, that we refuse all talk that shall be ministered unto us as though it were windy: but we must learn to taste whither there be any vanity or good instruction in it, that we may know it to apply it to our own use. And therewithal let us pray God too be so gracious to us, that when any man ministereth any good doctrine unto us, it may not slip away from us nor vanish into the air through our own heedlessness. For when a man cometh to inform us of God's word, it behoveth us to know that there isalwayes some good instruction towards. But many take no profit at all by it. And why? For they apply not their whole wit and mind to it, but are fleeting too and fro, and God's word doth as it were vanish into the wind: and that is because they have no sure groundedness in them. Nevertheless, for the better applying of this lesson to our use, every one of us (as I said afore) must look narrowly to himself. For it followeth in job, That if his friends were in his case, he could speak as they do, and hold them company in talk, and plead with them, and nod his head at them. Truly some expound this sentence, that job would not tender the like unto them if he saw them in like trouble, but would rather endeavour too assuage their miseries and too give them some relief, than increase their sorrow as they did towards him, according as we have seen their unmercifulness, how there was none other talk among them but too drive this holy person too despair, if God had not hold him up. They that take the sentence in that sense, are moved thereto by this reason: namely that it were an unseemly matter that job would be desirous of revengement when God had withdrawn his hand from him, and that he would then mock poor men that were in like calamity, when he were at his ease. For although there were none other cause but the affliction that he himself endured, yet should the same teach him too have pity and compassion upon such as had need of it. But when all is well considered: job meaneth not too show here what he would do, but what a man might do if he were in like plight. Therefore he meaneth not that he would be even with them that had troubled him wilfully, but only that he could be merry, if he were as they were. Then in effect he meaneth thus: you talk well at your ease, ye shake your heads at me, ye pass not of condemning me, not nor to plunge me into the bottomless pits. And thus ye do as folk that know not what it is too endure misery. If I were in your case, could I not do as much? And how would you take it if I should come shake my head at your calamities when I saw the hand of God nip you with extremity? If I should say, O it is well bestowed, God must be fain to chastise you and to make you feel how he punisheth sinners. If you were overwhelmed with misery, and I should speak to you after that sort, might ye not say I were a scorner and a cruel person. Then bethink yourselves well. Lo in effect what Job's meaning is. Now than we see he was not sharpened unto revengement as those that have no fear of God be, who when any man disquieteth them, would fayne that it lay in their power to tender twice as much displeasure as hath been done them. job was not of that mind. And truly it standeth Gods children in hand to bridle themselves. Although men trouble and vex us, yet it is not for us to run upon those that have persecuted us wrongfully. For God sendeth them unto us too meeken us, and it behoveth us too know that they be rods which come from his hand. Nevertheless, when men come too trouble us without cause why, we may well after the example of job tell them that we could do the like to them. And why? For a man shall never know his fault well, until he be told it too his face. But when a man perceiveth that the mischief may return upon his own head, than he restraineth himself and falleth too saying, Howenowe? What do I? Behold, God too bring us to upright indifferency, sayeth: Thou shalt do none otherwise to thy neighbour than thou wouldst be done unto thyself. Truly he could have said, When ye have too do with your neighbours, see that ye deal indifferently and uprightly with them, and that ye be not given too wicked covetousness, too spoil other men of their goods, look that ye desire not to enrich yourselves by the loss of any man. And verily so sayeth he in the Scripture. But for a conclusion he setteth down this saying, do as ye would be done unto. For there is not that man but he is a great clerk, if the matter concern his own profit. Then we like well too dispute and too say, What? Such a man hath do one this wrong. Is it a Christians part to do so? Is there no uprightness? Is it not the point of a lewd and cruel man? Every man therefore can skill too dispute well of reason, equity, and right, when the case concerneth his own profit. And it is the point whereunto job sendeth his friends because they be blind, saying, that if they were in such extremity as he is, they would be glad that other men should handle them more gently. Therefore he could do no less but bring them back too this natural equity by making comparison between them and himself. And so he sayeth to them, come on, If ye were in like plight as ye see me, were it reason that I should minister such talk unto you as you do to me? If a man should handle you after the fashion that you go too work with me, how would you take it? Then ought they too be moved. And why? For (as I have said already) so long as we be out of ourselves, (that is too say, so long as the matter toucheth not us, ne lighteth upon us) we run crossing in and out: but if the case touch ourselves, than we learn to be better advised. Thus ye see in effect what job meant to say. Now may we gather a good lesson hereof, according to our Lord jesus Christ's forealleadege sentence, that we should not do that to another man which we would not have done to ourselves. For we have God's law printed in our hearts, we have general principles that abide with us. And what is the cause then that our judgement is so perverted and corrupted that we draw always backward? God hath no sooner given us a good rule, but we be straightways moved to ambition, hatred, pride and covetousness Lo how all is perverted. Then if we be ambitious, and that to vaunt ourselves we fall to despizing of our neighbours. If we be rashheaded, so as our tongues run at rovers, before we well understand the ground of the case: If we be led with pride, so as we would advance ourselves by plucking those back whom we see to go afore us: If we be provoked to hatred and malice, or if we be blinded with love and partiality: What is to be done? Let us enter into ourselves, & pray God to guide us and to open our hearts that we may discern aright, saying: Go to, if the matter concerned thyself, what wouldst thou say then? Lo how we might become wise, discreet, and stayed: that is to wit, by applying the same thing to ourselves, which we cast out against others. For we be so much given to self-love and selfeprofite (as I said) and nature holdeth us so hard to it, that every man is in love, yea and overfar in love with himself. Therefore we shall be the less excused of this vice when it is found in us, seeing we be so often exhorted too follow uprightness and indifferency. But let us pray God too work in such wise in us, as this vice may be turned into virtue by his holy spirit. Let us consider what is imported in this saying, Thou shalt love thy neighbour as thyself. What is the cause that every man steppeth out of his bounds, and that we love ourselves too much, and despise our neighbours, but because we be not diligent enough in practising that which is said unto us: namely that we must not be so much given to the love of ourselves, but that we must love our neighbours as ourselves. For we aught to consider, that God hath created us all after his own image, and therewithal that we be all of one nature. Heerewithall also he telleth us, that we ought to agreed in true brotherhood with those that are linked unto us. Thus ye see what we have to remember in this sentence, where job telleth them that had accused him unjustly, that they would be loath that others should do the like to them: and therefore that it was not meet for them too abuse his patience after that fashion. Lo what we have too gather in effect. And by and by it is said, I will now bold my peace, but what shall that profit me? And if I speak, what ease shall I have by it? Hear job intendeth too prevent the objection that might have been laid against him. For his friends might have said. Then comfort thyself seeing thou art so well able too do it: and seeing that thou couldst work wonders if we were in case as thou art, go too now and show thy cunning upon thyself. But he sayeth, I see myself in as miserable case as may be. So then know not what I may hope, for God pincheth me after so strange a fashion, that if I speak, I do but increase my sorrow, and if I hold my peace I am never the more eased. Behold I am a man swallowed up with adversity. Thus ye see what job meant to say in effect: namely that whether he spoke, or whither he hold his peace, he was no way eased. Mark also how David in the two and thirtieth Psalm complaineth, that his adversity did so pinch him and strain him, that he witted not where to become nor what shift to make. When I lament (sayeth he) and think to have some assuagement of my sorrow by that means: the fire is kindled more and more. If I keep my mouth shut, and be minded to cast myself down before God, my heart is vexed still, and as it were torn in pieces, & my grief nippeth me so to the quick, as it is never awhitte restrained thereby. And in another place he sayeth, that he had determined with himself not to speak one word but to have been dumb, so long as the wicked had their full scope. But what? I am not able (saith he) to keep touch. For when I was minded to bridle myself after that manner: in the end my boilings were fain too burst out, like as when there is a great fire under a pot, although the pot be covered yet must the scum needs leap out on one side or other. And this is well worthy to be noted. For when God sendeth us any sickness or poverty, it seemeth too us that there was never any man handled so roughly as we be. And that is the cause that either driveth us to despair, or else provoketh us to utter impatience, so as we fall to lifting up of ourselves against God. Or else we bear our selves in hand that although God afflicteth the faithful that have been before us, yet they were not so weak as we be, yea and that they were utterly void of passions. And the same also is a cause of increasing of our grief. Wherefore let us remember how it is said here, That God hath so pinched his servants, (I say even them whom he loved, and whose welfare was dear and precious in his sight) and hath oftentimes brought them to such extremity, as they were not able to look up any more, nother witted they how to speak or how to hold their peace. David made not such confession without cause, but for the instruction of all God's children. For when we see that a man endued with such virtue, and having such constancy of the holy Ghost, is nevertheless thrown down, so as he woteth not what to do, but is as a man out of his wits: Let us make our profit of it: and if God sand us so hard temptations, that we be driven to the last cast, so as we can no more: Let us not think it strange, for we be not the first [that have been so served.] David showeth us the way, he waded out of the like mire. God reached him his hand, and when he had humbled him to the uttermost, than he holp him up again. Wherefore let us not doubt but he will still show us mercy, after we have been hold down for a time. See then how good and needful it is for us to have these examples before our eyes, for surely it will make us that our infirmity shall not overmaster us. For if temptations be fierce upon us, and we know not where too become: we will by and by bethink us, well, I see that the servants of God, which have been before us, although they had very great gifts of grace, were fain notwithstanding too groan under the hand of God, and wist not where too become, and that by that means God ment too rid them from all pride, and to teach them by experience, that they aught too stoop under him. And if it please him too strike us down at this day by the same mean, conditionally that the end also be like, notwithstanding that we smart in the mean while: let not our minds be troubled for that, sith all things shall turn to our profit and welfare. Lo what we have too note concerning the doctrine that is contained here. But job addeth, that God pincheth him in such wise, as it should seem he intended to rend him in pieces. In saying so he betokeneth that which we have seen heretofore: namely that he was not only afflicted in his body, but also touched with the greatest and forest temptations that could be, yea & with very bitter ones: that is to wit, that he was tormented inwardly, because God was as it were his mortal enemy certess he saith that the leanness of his body was as a withering, and that in witness of God's wrath, he was full of wrinkles, so as all his flesh was as good as half rotten already. And herein a man may see the tokens of a dreadful affliction, and that God handleth him not as he is commonly wont to handle those whom he chastizeth with his rods but that his pain is excessive. This therefore is in effect the matter that job intended to express. And here we have to note, that God meant to give us lookingglasses in such as have had any excellent virtues, to the end that in their persons we might learn to know that according as he dealeth forth the gifts of his holy spirit, thereafter also doth he send them great afflictions in themselves, trying them and chastyzing them too the uttermost, to the intent too make them the more esteemed, and too bring forth the more fruit. As for example, Look upon Abraham who was governed by God's spirit, not as a common person, but as an Angel, and was as full of excellency and perfection as might be. And yet for all that, how did God deal with him? If we were too endure but the tenth part of the combattes that Abraham sustained and overcame, what a thing were it? We would quite quail. But God spareth us, because he hath not given us so excellent gifts as he gave to him. As much is to be said of David. Behold, David was not only God's Prophet, but also the King that governed his holy and chosen people, and had such virtues in him as were well worthy of renown and praise, yea and even of wonderment, and yet for all that, how did God turmoil him? We see what complaints he maketh, not only as a despised and off shaken person, but also saying, that God hold him here on earth as upon a rack, so as he was forced too show the extremity that he was come unto. For it is not without cause that he so often sayeth he had passed through fire and water, that he had been plunged into the deep gulfs, that he had felt all God's darts, that he had had all God's arrows shot at him, that the hand of God hath lain heavy upon him, that his very bones had been broken, and that there remained nother mary nor substance in him. When we hear these kind of speeches, they seem too us too be but a mockery. But God purposed too set us forth a lively picture, that (according too that which I have said we might know that after as God giveth great virtues unto men, so doth he exercise them lively, to the intent that those virtues should not be idle, but that they should be known in due time and place. Besides this, let us mark by the way, that the chiefest temptations that ever the faithful endured, were these spiritual battles as we term them: that is to wit, when God summoned them in their consciences, so as he made them to feel his wrath, by smiting them in such wise as they witted not in what case they stood with him. And this pludged them in deeper distress than all the bodily adversities that could befall them. And here ye see also why job useth this similitude, that God grated his teeth at him Also we see how Ezechias speaketh because he had passed through the same temptation. God (saith he) hath played the Lion with me. Likewise he had used the same similitude afore which he useth here, namely that he witted not whither he might speak or hold his peace. For (I am saith he) like a Swallow, I chatter and chirp, but I want words to utter the grief of my misery, I have no tongue to deliver it. And hereupon he cometh afterward to show that God hath crasshed and broken his bones as a Lion that holdeth him in his paws and teeth. But how can God be likened to a Lion, which is so cruel a beast? Not: Ezechias ment not to accuse God of cruelty: but he speaketh of his own feeling and of the terrible pain that he endured when God's wrath was upon him. So then let us mark that when a poor creature entereth into doubting in what case he is with God, and perceiveth not that God will make him to feel his goodness: he must needs be in so great distress and so afflighted, as if he were between a wolves paws. We must not imagine it too be a small thing for a man too feel God's wrath, and especially too conceive that he is utterly against us: And therefore let us pray God to hold us up, and to spare us, knowing that we be not able to bear such a burden, except he give us shoulders to do it withal. Besides this, let us pray him, not to use such rigour against us we might feel him like a Lion: but rather to show himself a continual father, and not punish us after our deserts, but make us always to feel his mercy by means of our Lord jesus Christ, to the end that when he hath guided us in this life by his holy spirit, he may lift us up into the everlasting glory of his Angels, which he hath purchased so dearly for us.  
Now let us cast ourselves flat before the face of our good God and father with acknowledgement of our sins, praying him to make us feel them in such wise, that being touched with true repentance, we may return unto him, knowing that he will be favourable to us. And after we have desired him to forgive us our sins, let us also beseech him to rid us more and more of our fleshly vices, and that in correcting the sinfulness of our nature, he will bring us to perfection of life, that being guided in this world by his holy spirit, we may glorify his name, and serve him with an earnest zeal, dedicating ourselves wholly unto him, according as he hath provoked us by his goodness to do. That it may please him, etc.   

The lxiij Sermon, which is the second upon the xuj Chapter.  
10 They open their mouth against me, they give me buffets in way of reproach, and they gather themselves together against me.  
11 God hath put me into the hands of the malicious, he hath dismayed me before the wicked.  
12 I prospered and he threw me down, he hath caught me by the neck, and set me as a butt before himself.  
13 His Archers hem me in on all sides, he slitteth my reins, he spareth me not, he poureth my gall upon the ground.  
14 He hath broken me with breaking upon breaking, and he hath run over me as a Giant.  
15 I have sowed sackcloth upon my skin, and laden my glory with dust.  
16 My face is waxed blue with weeping, and mine eyelids are covered with the shadow of death.  
17 Yet is there no guile in my hands, and my prayer is pure.  
IT is a very grievous and hard thing to a mortal man when God setteth himself against him, and maketh him too feel that he is as it were his adversary. But no man can conceive how great this misery is, but only by experience, And that is the cause why job used the similitude of a Lion, (as we saw afore) & why he said, he was rend in pieces and devoured of god, as of a Lion. After the which manner king Ezechias also speaketh. And (as I have said already) this was not to accuse God of cruelty, but because the anguish that wretched sinners suffer when God pursueth them, cannot be expressed sufficiently. And it is requisite that we should be put in mind of these things, to the end that if God touch us to the quick, we may not be so dismayed with fear, but that we may consider, that the faithful which have lived before us have passed the same way, and that God hath delivered them, too the intent we cease not to call upon him. For it is always to be feared. lest we should be plunged in such despair, as we could not call upon God nor find help in him. So then let us mark, that when a poor creature is in manner drowned, and that God maketh him to feel his wrath: yet nevertheless we must still flee unto him in such distress. For it is his property to draw men out of their graves, and to heal the wounds that he hath made, yea and even to raise us up from death. But job complaineth here of another temptation: which is, That the wicked have opened their mouth to mock at him, and that they have buffeted him in way of reproach, and that they have assembled together. When men set themselves after that sort against us, it reneweth the misery that we endure. Why so? For the Devil serveth his own turn by such as scoff at us, to spite us, and to overthrow and root up our faith utterly, if it be possible. And job speaketh here expressly of the wicked for two considerations. For there is not an irkesomer thing than when God doth after that manner give bridle to the wicked, to persecute his children, and to trample them under their feet. True it is that good men ought not to think of that, but yet it seemeth an unreasonable thing that God should give such liberty to the despisers of his majesty, and to folk that are wholly given unto evil, as that the faithful should be so oppressed by them. Thus ye see one reason why job speaketh here expressly of the malicious. The other is (saith he) that the self-same people labour always to bring to pass that we may have no trust in God, but give ourselves to all wickedness and turn away quite from all goodness, as we see was done to our Lord jesus Christ, the true mirror and pattern of all the faithful. Verily David endured the like. But when we see what is happened to the Son of God, the same is a sure rule for us, and it belongeth to us all. Now we see whereunto this saying of Job's is referred, that over and beside the terrible fear wherein we have seen him, men also lifting themselves up against him, have laboured to drive him to despair, and reproachfully buffeted him, as though God had cast him up to the spoil, and made no more reckoning of him. Lo what we have to mark in effect. And this is written for our sakes, that when so ever God shall suffer the wicked to mock at our afflictions, and to advance themselves with such rage, as it may seem we shall be utterly overwhelmed: we may not be too greatly dismayed. And why? job hath endured the like battles, and yet we see his end was happy. God hath showed us in his person, that when we have passed through many temptations, he is well able to help us still. Therefore let us trust in him, and rest upon his grace & goodness. Lo what we have to mark in this strain. But job saith expressly, That God hath also delivered him into the hands of the wicked: which saying is well worthy to be noted. For we imagine that the wicked do what they list, and we consider not that God giveth them the bridle so far forth as he himself listeth, and that they can not pass any further than he giveth them leave from above. This (as I said) deserveth well to be noted. For if we be forepossessed with the opinion, that the wicked are not in God's hand, but may take as much scope as they list and God will not redress it: what will come of it? Must we not needs be utterly overthrown? And whither shall we flee for secure? But if we know that God holdeth Satan and all his whelps in a Lyam, and that they can not only not stir one finger against us, but also not intent or think any thing without God's ordinance: Then will we flee to him boldly as often as we be so persecuted, assuring ourselves that the remedy is in his hand and at his good disposition. Also we have to humble ourselves before his face. For if the wicked might bestir them of themselves, and God should not meddle with them: then would it never come to our mind to acknowledge the corrections and chastisements of God, to be think us of our sins, and to mourn before him that he might have pity of us. But if we know that the wickedest of all are but rods which he holdeth in his hand, to beat us and to correct us withal: And to be short if we practise well that which the Prophet saith, so as we have an eye to the hand [that striketh us,] and not to the stones darts, or strokes of cudgelles [that hit us:] it will be a very profitable consideration for us. Behold still what we have to mark in that job saith not simply, that the wicked ran upon him: but that it is God which hath besieged him, and that it is even he himself that hath delivered him. And he addeth that he was oppressed with extremity. All the manner of speeches which he useth here tend to the end that is uttered when he saith, that he had been beaten down, and astonished, and that God had caught him by the necks and rend him in pieces, and set him before him as a butt to shoot at, and that his Archers had hemmed him on all sides, that he had slit him asunder, yea and that he had broken him and broken him again. Hereby job showeth, that he was come to such extremity of afflictions, as it was impossible to find a creature that were more pressed or more miserable than he. For we have seen how God afflicted him, as well in his body as in his goods, and also by his own wife. Ye see then that job might well liken himself to a mark that men shoot at. For God sent him not some one kind of adversity alone, but did as it were dig a pit down to hell to cast him the deeper into it. And afterward he loaded him with such a weight as was impossible for any creature too bear, if he had not a greater strength than is in man. And soothly it was a marvel to have such a constancy, notwithstanding the infirmities that we see in him. For when God strengtheneth his own, it is not by making them utterly insensible, nor yet by taking their feebleness quite away: But they must be fain to acknowledge themselves such as they be, that is too wit, frail creatures: and yet in the mean season God relieveth their infirmity and setteth them up again when they be cast down. Thus ye see what happened unto job. Now by the way he saith, that he clothed himself with sackcloth, and covered his head with dust, and that he did it not by hypocrisy. Besides this, he saith that none of all these things befell him for his misdeeds. For there is no Robbery (say the he) to be found in my hands, and my prayer is pure. Whereby he meaneth that he thinketh his afflictions strange, sith he had not offended God in such sort as he might deserve to be so handled. This is the temptation that we have seen so often before, which job calleth still to remembrance. But now let us lay forth the matters particularly and apply them to our use. The similitude that job useth, importeth a good Lesson: [which similitude is,] that God hath set him as a white in a butt, and that he hath set his Archers against him, and beset him round about, and that they have after such a sort torn him in pieces, that his gall is tumbled out upon the ground, that is to say, that he was wounded to the very heart. By speaking so, job ment too express that God afflicted him not after the common manner. But now let us look to ourselves: for if we suffer never so little adversity, we think it over great, and that God keepeth no measure. It is pity to see how nice we be, and there needeth no more, to hold us skirmish to the uttermost. So long as it were but a making of some moan, it might be thought to be but a part of feebleness. But when men make such a stir that they lift up themselves against God for any common adversity that they have to abide: is it not an overgreat impatiency? Is it not a sign that we were never in God's school to learn what it is to suffer and to yield obedience to his will? So then, to the end we may learn to be more strong to endure the chastisements that God sendeth us: let us bear in mind what is showed us here: namely that job who was of so excellent holiness, and whom God loved so well, was nevertheless set up as a white to shoot at. And I told you that we must be strong in our afflictions: not to harden ourselves against God and to chaw upon our bridle as we see many men do. For that maketh men hard-hearted, and suffereth them not to be brought to repentance. Therefore we must be tender hearted in this behalf: that is to wit, as soon as God ticketh us we must streitways awake to think upon him and not tarry till he draw out his sword at us and wound us, nor till he let his arrows flee at us or thunder upon us. What then? As soon as he giveth us but one stripe with his rod, although it be softly, we must be quiet. And verily if we were wise and well advised, we would not tarry till he should strike so much as one stroke, but we would be warned by his threatenings, and hie us apace to come home to him before he touched us: Ye see then that it is expedient and profitable that the faithful should feel God's hand and not be hard against his strokes. For if a horse be dull upon the spur, will men like the better of him for that? will men think it a good property in him? Not, it is a vice. Even so is it with us. Though God strike us not with the sword, but only show us the shadow of a rod, yet must we be moved. But yet nevertheless we must therewithal be strong, in such wise as I have told you: which is, that we must not be out of heart, nor so oversorowfull as our grief might not be assuaged, nor we have any feeling of gods gracious goodness. For they that are so pressed, cannot by any means reclaim them selves, because that if we once take a conceit that God is our adversary, and so have no trust at all in his goodness: it is impossible that we should come near him: but we will rather flee from him, & when we be once gone away, we will still labour to draw further & further from him. Therefore we must pluck up a good heart in our adversities, that we may call upon God and not be afraid too return unto him, trusting that he will be ready to show us mercy, if we seek it with a good, pure and rightmeening mind. You see then whereunto the words that I have touched do tend: namely that we must not be too nice in our afflictions, but rather feel them be times, that we may return unto God. Also if God having sent us any adversity do double the same, and that we may be gripped exceedingly both within and without: Yet let us assure ourselves that we are not yet come where job was, and therefore that if he continued to call upon God, and to flee still unto him for refuge, it is not for us to turn away from him. Thus ye see what we have too mark in this sentence: Now whereas here is mention made of God's Archers: it is a very notable similitude. For we see how men are always troubled, when they come too the afflictions of this present life. For we can not father them upon God as we aught to do, but we imagine always that they come by misfortune, or else by means of men. To be short, we judge disorderly, and can not shape ourselves unto God. For this cause, the holy Scripture (besides that it telleth us that life and death, light and darkness, good and evil are in God's hand) useth also familiar comparisons, to the end that the matter may be expressed to us the better, according as it is said here that God did set his Archers in array against job. Speaks he here of men? Not: But of all the miseries that job had to endure. These miseries are termed Gods Archers. And why? To the end we should learn that when God afflicteth us, he cometh well furnished, as if a judge should have his officers about him, and come with a strong company too apprehend a malefactor. Ye see then that God useth all the adversities which we feel in this present life. And therefore let us not think it to be misfortune when some endure sickness and some poverty. Like as the adversities of this world are numberless: so let us assure ourselves that God hath innumerable means too correct us when he listeth, and how he listeth. And that is it that Moses meaneth when he saith, that all those things are locked up in God's Coffers. After he hath spoken of all the miseries that can happen too man, he addeth: And are they not in my Coffers? As if he should say, I have my Treasurers of good things when it pleaseth me to show my favour and love towards men: yea and I have wherewith to do them good, not after the manner of the world, but by the means incomprehensible. But on the contrary part also, when I list to punish men, they shall feel how I can do more than they witted of, and more than ever they knew. Thus ye see how God will have his incomprehensible riches known unto us, as well by voutsaving too pour out his benefits upon us, as also by the contrary. Wherefore let us be sure that when so ever it pleaseth him too plague us, he can do it, and that after a strange manner. Well, are we scaped from one misery? a second will follow, yea and innumerable will come one after another. Lo what we have to remember in this verse. Furthermore whereas job addeth a new, that his gall was poured out upon the ground, and that his kidneys were open and shred in pieces: let us bear in mind that which I have touched afore: that is too wit, that when God punisheth and pursueth us with extremity, and that his hand becometh so grievous and overheavie that we can no more bear it: we must not therefore be too much discouraged, and as it were dulled: but let us beethinke us of that which job knew: which is, that for so much as we have too do with God, let us sigh and groan with all humility, according also as he himself addeth, saying that his eyes and all his face were blubbered with weeping, that he had sowed sackcloth upon his skin, and that he had covered his head with dust. What led job to do so? Verily because he knew that God's hand was upon him, and that of all the miseries that were light upon him, none came of fortune, but all of God's visitation. Had not job been persuaded of that, what had it booted him too have put on sackcloth upon his back next his skin, and to have cast dust upon his head? True it is that they which think not at all upon God, fail not to make great complaints and to weep and howl: but to wear sackcloth aright, they shall never do it except they have an eye unto God. By the way, although the Hypocrites know not God aright, yet have they some conceit of him when they show such signs of repentance. True it is that if we saw them within, we should find nothing in them but feignedness: nevertheless, the Ceremony whereof job speaketh, is a sure sign that men are informed to confess that God is their judge. And for as much as job did it unfeignedly: we say he was not benumbed as these unbelievers are. If God handle them any thing roughly, they think with themselves, See the misfortune that is happened me, and they look no further. job did not so. But he knew and was fully resolved, that it behoved him to impute those things unto God. Had we learned this lesson, we had profited well for one day: I mean if we had learned to practise it thoroughly as we aught to do. For most men can well enough confess, that diseases, deaths, and other miseries, as wars, plagues, famine, and all such things come of God: but if it come to the proof, we be amazed, and not able to make that conclusion [and to say in ourselves,] Well, seeing that God visiteth us, and cometh home unto us, it behoveth us now to return unto him. Heretofore we have played the loose colts, & we have wilfully run astray from him: and now he raineth us with a rough bit, he shaketh his rod at us, yea and he maketh us to feel it: therefore we must learn to stoop under his hand. But contrariwise how deal we in that behalf? If a man be afflicted in any point, what will he do else but chafe and grinned his teeth in grudging against God? And why? Surely if a man tell him he hath offended God, he will easily grant it to be true: but he hath no true remorse to restrain himself. And why? For (as I said) we have but a confused conceit of it. Hereby a man may see there are few which have this lesson well printed in their heart, and all afflictions are Gods Archers, and that he is guarded with them to show himself our judge. As much is to be said of the ordinary adversities that happen commonly. If a people or a whole country be touched with war, according to the pollings, extortions, and other outrages that are done there: how many men are there that think upon God: We see that all is on a roar: and yet we consider not that God guideth the stern. When we see such turmoiling we are admonished to mark and note so much the more the texts of holy Scripture, wherein God showeth us as in a looking glass, or rather as in a lively picture, that on what side soever men be afflicted, it becometh them to acknowledge the same too be the hand of God: and specially if a whole country be plagued, it must be acknowledged to be God's visitation. Wherefore when any such thing happeneth, let us follow the example of job: which is, that after we have wept, yea even till our face be formeygred with tears: we must come and confess our faults and desire God to pity us. I said afore, that the unbelievers also do weep: but it behoveth us to set ourselves unto God, and then no doubt but he will make account of our tears, according also as we hear how David saith, that God putteth them all as it were into a bottle. When we be scourged that we can no more, let us flee for succour to our God. And if we weep before him, so it be with true lowliness, surely there shall not one tear drop from our eyes which shall not come to be accounted of in his presence. For they be sacrifices everichone of them, according also as it is said in the one and fyftith Psalm, that a sorrowful heart, and a heart that is cast down, is a pleasant sacrifice unto God. If our tears tend to this end, and be as witnesses of our fleeing unto God with all lowliness, acknowledging that in so much as his hand is against us, there is none other remedy but to beseech him to be merciful to us: it is certain (as I said) that he will make account of our tears. And specially when we be troubled by wicked men, if instead of making two devils for one as they say, that is to wit, if in stead of rendering evil for evil, we come and beseech God to assuage his hand, and to set order in the things that are confused: let us assure ourselves, that like as he put up David's tears into a bottle: so will he do ours too: And they shall not be lost, though they fall too the ground: God (I mean) will never forget them. Ye see then how we must apply this doctrine to our own instruction: that is to wit, if we weep when God afflicteth us, our tears must not be as the tears of silly witless folk, who know not what they themselves mean by it, nor whereunto they aught to direct themselves: but we must direct ourselves unto God and mourn before him. And this is confirmed by that job saith, that he clothed himself with sackcloth, and covered his head with dust. Surely these things were signs of repentance, like as when a wretched offender will sue for grace, he will not clothe himself in wedding apparel, he will not come combed and frizzled and in a bravery before his judge: but he will rather come so as he may move him too compassion, I say he will come with a sorrowful and heavy countenance, he will come coarsely appareled as a mourner. And so the faithful have had the outward signs of repentance when God afflicted them, and have confessed their sins that they might obtain forgiveness: their wont was to clothe themselves in hair and sackcloth, and to cast dust upon their heads, and their so doing was allowed of God. Why so? For first of all, men had need to quicken up themselves, because they be slow and cold. Therefore when they take convenient help too spur themselves forward, it is not superfluous, sith we know that when it cometh to the humbling of ourselves before God: we go so lazily to it, as it is not but for fashion's sake. We can well say we be faulty, and we can well cast forth some sighs. But in the mean season we consider not our offences: the number of them is infinite, and they be excessively great, as we aught of right to be dismayed with fear of death, when we come before our judge. Nevertheless to our seeming it is enough to cast forth a sigh or twain, and away. Seeing then that there is such a coldness in us, let us assure ourselves that we have need to be spurred like Asses. Lo whereunto the sackcloth and dust of the ancient fathers served. For when they used this said Ceremony, it was not for naught. Also it behoveth us too come unto God when we cast dust upon our heads. For was not the body created by him? Then like as we must have our hearts settled [upon God] so must our bodies also be answerable thereunto, and all the whole man must be dedicated unto God and do him homage. Now than we see that these things were no fond trifles, when the ancient father's ware hair and Sackcloth on their backs, and therewithal did also cast dust upon their heads. And that is it which job meant by speaking so. Nevertheless the Prophet joel saith, Rend your hearts and not your garments. His meaning there is nor to reject those outward signs: but he directeth his talk to the hypocrites, who thought themselves well discharged, when they had played a few Ape's toys before men, and made a goodly show, so as it might seem that they were well seasoned with repentance. Yea (saith he) your garments bear good record, and ye make many brags to show yourselves to be good penitents. But what for that? Your hearts continued still stubborn in naughtiness, they are as hard as Stithies, which is the thing that you aught to have begun at. Furthermore all this notwithstanding, he saith that the people take sackcloth and ashes, and cast themselves upon the ground, and weep before God, and that the governors and such as have public charge do begin, and all the rest of the people follow. Now than we see how the ancient fathers used sackcloth and dust, when they came to the open witnessing of their repentance before God. True it is that now adays we be not tied nor bound to such manner of doings. Nevertheless, if our repentance were such as it aught to be, we would not be frozenharted as we are. For all the necessities that I have alleged, are to be found in us also. If the men of old time were willing to spur up themselves to the knowledge of their own sins, by putting sackcloth on their backs: I pray you what shall become of us? Have we such and so fervent a zeal to crave pardon of God? Are we so pulled down that we mislike of our offences, and are as sorry for them as were requisite? Alas no. It were much for our behoof: but we be dull in that behalf. Then if the ancient fathers needed too humble themselves in acknowledging their sins: much more need we to do it. But what? We think not on it a whit. And thereby it is seen that we can no skill, neither of God, nor of his judgement, nor of our own sins. True it is that our sins may perchance be well enough known to us. But to perceive our own filthiness, and to be ashamed of it, and to be grieved with ourselves for it: that is no part of our care, we hearken not after it. And yet notwithstanding, this was not written in vain. Then let us learn, that if any of us be afflicted, although he ware no sackcloth, ne cast dust upon his head: yet aught we (as much as we can) to stir up ourselves by all the means that we see meet for us. When a man is by himself alone, let him bethink himself thus: well, I pray not to God so heartily as I should do. And let him advise himself, such a mean were good for me, if I did cast myself upon the earth, and lay there as it were with my mouth in the dust, being abashed and ashamed before God: that should touch me more nearly to the quick, and I should be provoked to flee to my God for succour. Behold (I say) how every man aught to provoke himself particularly, specially when need constraineth us, as we see we have great need presently. And also let all of us stir up ourselves together. As soon as God sendeth any plague, or famine, think we it should not be a pleasant sacrifice to him, if men made solemn protestation, and that both great and small confessed their sins before him, and every man stirred up his neighbours to do the same? Contrariwise when we come bolt upright, and it seemeth that we perceive not Gods chastisements, but give him the slip: do we wonder if he double his blows, yea and punish us seven fold more, as it is said in his law? We have skill enough to chafe and to demand wherefore he presseth us so sore: yea but we consider not, that when he went about to meeken us, we did beat back his blows with such pride and sturdiness, as he is fain of necessity to double them. So then let us bethink us to practise better this lesson that is showed us here by job. And furthermore let us mark well what he saith for a conclusion: that is to wit, that there was no extortion or robbery in his hands, and that his prayer had been pure. job addeth this (as I said) to signify that such manner of affliction was strange to him. For so hath he spoken heretofore. And surely when so ever God afflicteth us, behold what we must do, we must enter into ourselves and examine our own lives, and thereupon according as we have offended, so must we lament before God, and say: Alas Lord thou afflictest me sore in deed, but if I compare my faults, and weigh them in the balance with the adversity that I endure, Alas Lord I know I have offended thee so many ways, that if thou shouldest plunge me even in hell, I were well worthy of it. Lo what we have to do. But if we perceive not that God afflicteth us for our sins, that is a very sore temptation to us. [And we fall to reasoning in ourselves,] how now? What have I trespassed? Wherefore doth God handle me so rigorously? I see he spareth the wicked: I have endeavoured to serve him with a good and upright conscience: In deed I come far short of discharging my duty thoroughly: But yet have I ever kept on forward: and yet notwithstanding I am used as the unhappiest and curse dst creature that the earth beareth. And what is meant by this gear? You see here a great temptation, and such a one as is able to dismay us, according as befell to job. But what is to be done in this behalf? First let us be well advised that we may be like to job, so as we may say that there is not extortion in our hands. For it is an easy matter for a man to vaunt and brag of his soundness, as we see that the wickedd est sort are not ashamed to do. And now adays if a man admonisheth them of their misdoings, O there is nothing but perfection in them, and the divelishest of them all would be esteemed as half Angels. So then (as I said) let us for our part search thoroughly what is in us without flattery, and let us not protest that we have clean hands, except we be thoroughly like unto job: and for performance of that, we must not be our own judges to judge after our own fancies. After what manner is it that men aught to examine our lives, or in what form should they frame their indictment? It must not be with saying, I ween I suppose, I take it so, or I ween not. All this stuff must be laid away. What then? Let us come to God's law, and pray him to enlighten us with his holy spirit, that we may thoroughly search out our own darkness for the sins that are in us are terrible lurkingholes. God therefore must be fain too light us up a Cresset, and to give us wisdom and discretion to know and understand our faults in such wise as we may confess them. Thus ye see what we have to do. But let us put the case that Gods handling of us so is not for our sins, as in good sooth he ment no such thing towards job as to punish him for his deserts. Wherefore did he it then? He intended to try his patience. God then may afflict the good men more than the evil: according as we see that Ezechiell endured much more than the wickedest that were in jerusalem. Wherein God had not a special eye to his sins. Howbeit although God punish us not according to our sins, yet is not that as much to say as he may not do it if he list. If we should be scourged a hundred times more than job was, and that God would sand us sorer adversities than he sent him: Yet should he not do us any wrong at all. Thus ye see what we have to mark: and therewithal it behoveth us to know, that in so doing God executeth his judgements, which are concealed and kept from us for a time. Behold sometimes when he chastizeth us, it seemeth that he were minded to destroy us: and yet he doth it for our welfare. True it is what we know it not presently. But we shall know it when he discoureth that which is now hidden. Again, if job were handled so roughly, notwithstanding that he had pure and clean hands, as will appear by the protestations that we shall hear him make hereafter: I pray you aught we to wonder now adays if God afflict us: I say, us that have rebelled against him so many ways? Let every of us a little bethink himself: and we shall find we have committed so many iniquities and offences, as it is horrible. God afflicteth us: but after what manner? Not as he did job: he beareth with us a great deal more. For he giveth us but a stripe or twain with a rod. But put the case he struck us with great blows of his sword: yet are not his strokes deadly. Then seeing it is said that job was handled so rigorously, notwithstanding that his hands were clear, and his prayer right before God: let us learn that if all the world were plagued after the same sort, there were no cause why they should wonder. Why so? For we are sure that iniquity is as a water flood, and that as every man feeleth it particularly in himself, so are we all of us infected with vices in common. For who he is that can say he hath walked so uprightly, as he may truly protest, that his hands be clear before God? Alas, he cometh far short. Then seeing it is so, let us be sure that whensoever we endure any afflictions, the same is God's punishment for our sins: and therefore, that we may bear them patiently, let us assure ourselves we have deserved much more. Nevertheless let us be bold to flee unto our God, praying him to vouchsafe to cleanse us from all our unrighteousness, which is the cause of the miseries that we endure in this present life: and that it may please him to bear with our infirmities, and make us feel his goodness, to the end we may always have occasion to glorify him, even until he have dispatched us out of this flightful life, to make us partakers of his everlasting glory.  
Now let us fall down before the presence of our good God with acknowledgement of our faults, praying him to make us know them in such wise (so far forth as is expedient for us) as that therewithal he comfort us by his goodness, and so reform us by his holy spirit, as we may not need to be persecuted roughly at his hand, but that assoon as he giveth any inkling, we may be thoroughly moved to humble ourselves under him. And that it may please him to accept our prayers, not only for ourselves, but also for all those that have need in these days, according as we see how sore the whole wretched world is plagued. Wherefore let us beseech our good God to look upon it with the eye of pity, that by reason of the spreading out of his mercy upon us, and upon all Nations of the earth, we may have occasion to sound forth his praises every where. And so let us say, Almighty God our heavenly father, we acknowledge and confess, etc.   

The lxiiij Sermon, which is the third upon the xuj Chapter.  
This Sermon is yet still upon the xvij verse, and then upon the text that followeth.  
18 O earth, hide thou not my blood, neither let there be any place for my cries.  
19 For even now is my witness in heaven, and he that warranteth me is in the highest places,  
20 My friends are Rhetoricians against me, and mine eyes pour out tears unto God.  
21 O that it were lawful for man to reason with God, as with the son of man his neighbour.  
22 Behold the short years shall slide away, and I enter into the way by the which I shall not come back again.  
JOB intending too make protestation of his own uprightness, setteth down here two things, that is too wit, that he hath not dealt amiss towards men, and that he hath called upon God purely. And that was by referring his life too the law, because that there our Lord showeth both how we must serve him, and how we must be conversant among men: insomuch that we be often spoken to of it, and not without cause. For it is no small matter to be able to guide our life in such wise as it may please God. We see then what Job's intent was: namely, [to show that he had endeavoured to serve god, and to walk with his neighbours without hurting or annoying of any body. True it is that here he setteth down but two particulars. Howbeit his meaning is to comprehend the whole. For when he saith there is no outrage nor excess in his hands: it importeth as much as that he had lived without giving any man cause to complain of him, as who should say, he had not procured them any harm or loss. True it is that we may do some wrong and injury without any show of violence. But for as much as when men give themselves too harmfulness, they start out of their bounds, and strain themselves too rack one, to pill another, and to devour the third: therefore job purposely sayeth, that there had been no ravening in his hands. As much is meant by the second saying For the serving of God consisteth not only in the exercise of prayer: But for so much as that is the chief point: under that particular, job hath comprehended the whole. Now than we see after what sort our life may be allowable afore God: that is to wit, when it is duly referred to his law. For God will not have men to live after their own swinge, nor too delight in this or that, as they think best themselves, nor to be their own judges. But he himself will have the whole authority over us, and that we should be governed according to his word. So then to the end that we labour not in vain, let us learn too walk according to God's commandment. Mark that for one point. Verily this is oftentimes showed us: but yet for all that we see how the world doth always run astray, and men delight to much in their own fancies. Therefore it is not without cause that the holy Scripture doth so often send us to this point, that we should live, not after our own liking, but according as God hath commanded. Again, whereas under the word Prayer, here is mention made of the whole service of God: we aught to weigh the same thoroughly. For the most part of men think not at all of praying unto God, and we see how the world dischargeth itself of it very lightly. Nevertheless, when the Scripture speaketh of the honouring of God, the chiefest point of it which it setteth down to us, is prayer: and had this been observed as it aught to be: the manner of praying had been much more esteemed among men, so as they would not have swerved one way nor other, but have followed that which the holy Scripture showeth. But now clean contrariwise, it is come to pass that men have taken such a scope in praying unto God, as there is no reckoning made of knowing what is good and profitable too be prayed for, or in what manner: but every man steps to it like blind Bayarde, and comes not dutifully unto God. And whence proceedeth this overweening? Because we take not Prayer too be a thing of so great estimation as it is. For if we took it for the chief point of God's Service, it is certain that we would go to it with far greater heartiness than we do. Again we see, that in stead of praying unto God, men are given to praying to Saints deceased: and the world, which yieldeth that thing to creatures which is peculiar unto God, thinketh not the same to be otherwise than good. If a man ask the Papists why they term the Virgin Marie their hope of salvation, why they flee to her, and why every one of them hath his several Saint to be his patron: if a man tell them it is blasphemy against God: it is very hard to make them believe so. And why? Because they never knew nor tasted of that which the holy Scripture uttereth so diligently: that is to wit, that to serve God aright, it behoveth us to pray unto him. Surely the greatest and honourablest service that he requireth of us, and the greatest and soverainest worship that he alloweth, is for us too have our recourse unto him. Now had the Papists considered this: would it not have yrked them to have gone to a dead creature, and to say, I worship God, or rather I yield him his due? Prayer is the principal service that he requireth at our hands, and yet they will convey the same over to a creature. Is not this a perverting of the order of nature? So much the better therefore aught we to mark thoroughly what is contained here: that is to wit, that by this word prayer, job meant to show that he had served God purely. And so if men will now give proof of their uprightness: let them not allege their Gewgaws, as the hypocrites are wont to do, saying, Have we not fasted? have we not done this or that? But we must understand, that our Lord will have us ruled after his law, and he will have the whole authority over us. Mark that for one point. Furthermore we have also to note, that our prayer shall never be pure before God, nor acceptable unto him, unless our hands be clear from violence. And why? If we be cruel and wrangling with our neighbours, God putteth us back, and we have no access unto him. True it is that many do give the adventure to pray unto God: although they be full of ravening, and have troubled one, and tormented an other: yet cease they not to be hardy enough to call upon God. But surely their prayers are abominable, because their hands are stained with blood, that is to say, with wicked doings. And here ye see also why God complaineth by his Prophet Esay, that the jews came to wear the pavement of his Temple: And so he mocketh them, meaning that he liketh not their coming to his Temple, and of their making of resemblance as though they meant to worship him. For (saith he) your hands are full of blood: that is to say, ye have not ceased to annoy and hurt your neighbours. Now think you that I will give you access to me, or that I will have any acquaintance with you? Thus ye see in effect what we have to consider in this sentence. And now job addeth, O earth, bide not my blood, neither let my tears take place. Some have misinterpreted this sentence, that the earth bideth not the blood. For they understood it that job should wish to have his miseries known, and that for as much as he was afflicted after so excessive a fashion, he desired that his blood might not be hidden, but that the earth might cry for vengeance of it. But to what purpose were that? He was not plagued by men. And meant he that the earth should ask vengeance against God? Again on the otherside, the text declareth itself anon after: And needs must a man shut his own eyes if he will be overseen in so easy a matter. For job here toucheth two points. The one is in these words, O earth hide not my blood, & the other is in these, neither let my cries take place. What meaneth he by wishing that his cries should not take place? It is as much to say, as when he hath over-laboured himself in crying and turmoiling, it shall be but labour lost, because God refuseth it. And that if he come to men, he shall gain nothing by it. Sith the case standeth so, we may easily conclude, that in saying, O earth, hide not my blood, he granteth that if he have done amiss, the matter shall come to accounted and judgement, and all his whole life shall be laid afore him, and his indictment shall be framed with extremity, and God will handle him according to his deserts. And doubtless, in the holy Scripture the word Blood, is oftentimes taken for all horrible crimes. [As for example.] Lord deliver me from blood: that is to say, Lord deliver me from all the deadly sins that I have committed. Wherefore we see that job in this place termeth all the transgressions and crimes that he might have committed, by the name of his Blood. And that is according to his matter. For he had said that his hands were clear from ravine. And for a confirmation thereof he addeth, that if God find him guilty in any thing whatsoever it be, he is contented that the same shall come to light and to accounted, and that his sins should be no longer concealed, but that God should bring them abroad: and that when he is thoroughly examined, if he be found faulty, he is contented that God should show him no favour nor mercy. And afterward he saith, that although he sigh and shriek, yet notwithstanding let it not boot him, but let all his outcries be lost, so as it may seem that God's ears are stopped. Now we see what Job's meaning is. And here we have to call to mind a thing that hath been treated of afore: that Job's raging is because he looketh not at God's sovereign justice, which is so perfect and exquisite, as no creature is able to stand with it, not not even the Angels, as hath been said heretofore. For had job looked well upon that, it would have hold him in awe, so as he should never have made such protestations. Moreover we must call to remembrance that Job's intent is not to justify himself, as though he were utterly innocent: but he looketh at the respect why God should punish him: which was not that he had deserved it, as men are commonly punished for their misdeeds. Also God had another respect: that is to wit, he meant to set him forth as a mirror to all men, and to try his patience. job then meaneth not to declare here that his life was wholly pure, and that he had never done amiss: but his meaning is that God punisheth him as rigorously as if he were a wicked caitiff, and had led a more licentious life than all other men. Lo here in effect what we have to bear away. But as for us, let us assure ourselves that if God plague us, it is for our sins. And although our conscience witnessed that we desire to serve and honour him, yea even without hypocrisy: yet notwithstanding we shall come far short of being so clear as we aught to be, and we should be found endangered a hundred thousand ways. Therefore let every man look nearly to himself, and when we know our faults best, let us be sure that God knoweth a hundred times more by us than we ourselves do. For if we know some one fault, is not God more sharp sighted, as saith saint john in his Canonical Epistle? So then, let us learn too humble our selves and to beseech God to hide our faults. For it behoveth us to come back to that which is said in the two and thirty Psalm: namely, Blessed is the man whose sins the Lord covereth, and whose iniquities he calleth not to remembrance. If God discover our faults, we must all of us perish, yea even the perfectest. So then the only refuge of our welfare, is to pray unto God to hide all our transgressions, that they may not come too accounted before him. For if he intend to judge them, there is no shift but hell must be prepared for us. Furthermore, let us desire God to harken to our cries, unworthy though they be. For if God delay the granting of our requests till we have served him in all perfection: alas, what shall become of us? There shall not be any one but the gate shall be shut against him, so as he shall have no entrance unto God. Our cries therefore must be received, notwithstanding that we have deserved to be shaken off. Nevertheless, it behoveth us to do our endeavour, to live quietly with our neighbours, that we may have God's favour, and find him such a one towards us as we desire. Why so? For it is written, judgement without mercy shall he have, that hath been merciless. You see how Saint james telleth us that God will deal rigorously with us, if we have no pity and compassion upon our neighbours here. What thing can betide us so dreadful, as when God handleth us rigorously? And contrariwise where is there any hope for us to conceive, but in Gods using of his infinite goodness, which he showeth in not imputing our sins to us? Again Solomon saith, that he which stoppeth his ear at the crying of the poor, shall cry himself and not be heard. Then if our neighbours be in adversity, and desire our aid, and yetnotwithstanding we be deaf, so as we shake them off, yea and (which worse is) we also torment them: needs must we feel this vengeance, that God shall make us to cry, yea and bring us to such an after deal as we wot not where to become, and yet for all that shall not harken to us. Therefore (as I have said already) if we will have God merciful to us, let us beware that we have compassion of such as are in adversity, and that we succour them: and let us keep ourselves from all cruelty and outrage, lest the thing that is written be performed upon us: which is, that the same measure shall be moten to us which we moat to our neighbours. Thus ye see in effect what we have to mark in this sentence. Now there followeth immediately after. Also now I see my witnesses in heaven, and he that warranteth me is in the highest places. My friends play the orators against me, and mine eyes gush out tears unto God. Hear job appealeth unto God as the only competent judge, because he had been wrongfully condemned by men. And he doubteth not to appeal unto God, for as much as he knows his case is good. True it is (as I have said already) that he missehandleth his case: how be it in so doing he had just cause to maintain his own soundness. You see then that the cause why he is not afraid to appeal unto God, is for that he seeth that men do persecute him wrongfully. But let us consider what a one job was, to the intent we use not such rash boldness as most men do. When the matter cometh to calling of God to witness, I pray you who is he that maketh any curtsy or conscience at it. The world now adays is full of forswearing, and there is no faithfulness in it. Whereof comes this? It is because we have no feeling of God's justice, but we come rushing against his seat like wild beasts. For what is perjury or forswearing? It is a spiting of God, as though he had neither might nor authority to punish us. We can not deny but it is so when we call God to be our witness and judge. He therefore that sweareth falsely, doth mock God's majesty to his face: and yet for all that we see that men make not much account of it. Then is it apparent hereby, that we bear small reverence too the Majesty of God. Wherefore so much the more ought we to mark that which I said: namely, that we must not be so bold in protesting before God, and in calling him too record: but we must go too it as if we were at the point to yield an account before him. After the same manner was job summoned, as we have seen heretofore, and shall see yet more fully hereafter. Nowadays if a man be accused of any crime, although he be taken tardy, yea and utterly convinced: yet will he make no conscience too say, God is my witness that I am wronged, and falsely accused. And how happeneth it that God's name is so rife in men's mouths? Also when the hypocrites will magnify themselves, they will always say, God is privy too my heart, he knoweth what I am, I refer my case too him. And how happeneth this? Do we think, that because God winketh at men, when they call him so to record, as it were to false standard alarm, and punisheth not those at the first dash which do so dally with him: therefore he will not at length show that which he hath uttered in his law, that is too wit, that he will not suffer his name too be taken so in vain, but will revenge the wrong that is done him in offering him so great reproach as too scorn his Majesty after that sort? Then let us mark well, that as oft as we must come before God, it behoveth us too have examined our life after the example of job, and that we be not so rash as to step forth to say, God is my witness: but that we have thoroughly searched our consciences, and that God answer within us, that he alloweth them. Mark that for one point. And heerewithall we have further too mark, that if all the world bear us record, it is nothing till God have allowed it. And hereby we be warned not too dispose our life to any fair outward show, as we see how there is nothing but vayngloriousnesse always in the world. If men clap their hands at us, and we be in good estimation among them: it is enough for us, and we would fayne that God should content himself with it too. Yea but he is not like mortal men, as the holy Scripture showeth. And why? We see, the outward appearance: but God searcheth that which is hidden within, and hath an eye too truth and uprightness, as he speaketh by his Prophet Hieremie, accordingly too the other text in Samuel. Seeing it is so, let us learn to know that it behoveth us not only to have our hands, our eyes and feet clean, neither must we think ourselves too have done much, when our sins are not manifest. And why? For the chief point is to have our record in heaven: that is too say, that God allow of our doings, as I have declared already. What manner of allowance must we have before God? Verily that we have walked in pureness of heart, that there hath not been any hypocrisy in us, and that we have not only had some outward show, so as we might say, the world can not charge me with this or that: but that we have had a right meaning mind, that we have continued in good doing, and that we have endeavoured so too behave ourselves, as if God marked not only all our works, but also our thoughts too. Mark yet further what we have to bear away in this sentence. Behold (saith job) even now is my record in heaven. Under this word Even, or Also, he comprehendeth, that he may well take men to witness with him, but he passeth yet further, and cometh even unto God. And that aught to be weighed. For whereas hypocrites call God too witness, they dare not put themselves to the trial of men. If there be a wicked person that is notoriously known too be such a one, so he be not cast in prison, or so he be not a drawing to the gallows, he will brag of his honesty to the uttermost: and yet in the mean while every man will condemn him, yea and in stead of three or four judges, he shall have a hundred or a thousand. For every man will say, Mark me yonder naughtypacke, mark me yonder Thief, mark me yonder murderer, mark me yonder extortioner, yonder swearer, yonder extortioner, yonder swearer, yonder despiser of God. And yet for all this, such manner of men are so shameless, that they make no bones to take God to record of their honesty, and too protest that he knoweth them, and that they be ready to answer before him, where as if the matter come but too the trial of men, they should have a thousand voices too condemn them, as I have touched already. And how dare they then present themselves before God? Because they conceive not his Majesty. Lo why we ought too weigh well this word Even, sayeth job. For he presupposeth that he may call men to record, and that every man will bear witness with him, that he had so behaved himself as that he had been an eye to the blind, a guardian too the fatherless, a defender of the widows, that he had served in stead of legs to the Cripples, and that his hand had never been shut too the poor, as we see he maketh his protestations afterward. For job had walked in such wise afore men, as he sayeth he might come even before God also, which is a great thing. Also we see how he magnifyeth here the witness of heaven. And by this it is well too be conjectured, that he fling not out at adventure too justify himself with unbridled liberty as these mockers do, who protest with their mouth that God knoweth them, and yet their life is so villainous as the very air stinketh of it, and the very babes can skill too speak of it. Thus ye see what we have too mark in this text. afterward he addeth, that his friends played the Orators against him: and that in the mean while his eyes poured out tears afore God. Here job showeth why he is fain too refer himself to God's judgement: namely, because he findeth no reason nor uprightness among men. Surely it is a very great temptation when we be plagued, and that the world taketh us to be forsaken of God: for it is a policy of the Devils too drive us too despair. When a poor man is smitten with God's rods, the misery that he endureth is heavy enough of itself: now if one come and lay a double load upon his back, by casting him in the teeth how it appeareth plainly that he is utterly forsaken of God: it is enough to overwhelm him. For I speak not of the wicked stubborn sort, whom God plagueth for their sins: but I speak of such as have walked uprightly, and yet notwithstanding God hath not miss too afflict them. True it is that they have well deserved it: but he hath not always an eye unto that. Now and then he intendeth too mortify them for the time to come. Because they be not yet sufficiently tamed, he is fain to cut away all the lewd affections that are in them. And furthermore he will have them learn that it is needful for them too pray unto him, and to put their whole trust in him: and finally he will have their patience showed. Thus ye see, that a good man, which tendeth too Godward, and walketh plainly, shall notwithstanding have great plagues. Now is that a proof that God taketh him to be a greater sinner than other men. Not surely. And yet if a man should threape that upon him, it were enough to cast him into despair. But so was job dealt with. Then let us mark well, that the said temptation is hard and burdensome, and therefore let us resort to the remedy that we must use, that is to wit, that we present ourselves before God, without tying of ourselves overmuch unto men, according as job hath discoursed here afore. My friends (saith he) play the Orators against me. He meaneth that they which ought to have comforted him, and partly to have assuaged his grief, have taken pleasure to mock at him. For this Rhetoric whereof he speaketh, is nothing else but that they had filled their tongues to mock at him, to vex him, and to put him beside himself. This happened unto job, to the end it should be an example unto us. Therefore whensoever it shall please God too afflict us, if the world judge amiss of us, and divers take occasion to condemn us, as though our mind had never been rightly disposed: let us take all patiently, assuring ourselves, that when our Lord stirreth up men after that sort against us, and Satan practiseth too cast us quite down, the same is a part of our Cross, and we must seek too remedy the mischief in such wise as job showeth us. And how is that? Our eyes must pour out tears unto God. Why so? We see men come too vex us after that sort, and therefore we would encounter them to drive them back. And how? O, they do me great wrong, and it is a great cruelty too handle me after this manner. True it is that we may well make such protestation: but we must not stand too much upon that point, we must but glance at it, yea and it must be done to an other end, namely, as sorry that men should ●ake occasion of stumbling at us. But to the intent we be not an example of evil, let us say thus: Behold, although men judge evil of me, yet have I endeavoured to serve God. Nevertheless, this conceit must glide away lightly, for we never bethink us of God's judgements, neither do we enter into our own consciences, so long as we plead after that sort with men. We see this vice too be over common. Therefore let us remember this lesson that is showed us here: that is too wit, that our eyes must shed out tears before God. And how? By lifting up our eyes aloft. For when we see men so malicious towards us, that we can draw no reason out of them, though it be easy for them to judge of our life, and that we have not done any thing worthy of blame: let us learn to resort unto God, and to be content to have him for our warrant. Thus ye see whereunto job leadeth us when we follow his example duly. And hereby also it is showed us more plainly, wherefore he made the protestations which we have heard not long since. And so his complaining in this sentence, is because men condemned him wrongfully. But let us now proceed further. He wisheth that it were lawful for him to plead with God as a mortal man doth with his equal. But (sayeth he) the short days slide away, and I enter into the way by which I shall not come back again. When job wisheth that it were lawful for him to pled with God, it is according to that which we have seen already. For hereby he showeth that his chafing is because the misery that he endured was so grievous as he could not bear it any more. But in so doing he did amiss. It is not for us to accuse job in all points: but let us have an eye to that which I have said, namely, that where as he had a good matter, yet he was carried away and overshot himself [in the handling of it.] And why was that? For had he known his own transgression, and the faults that he had committed, he had submitted himself quietly to Gods will, and not entered into any pleading or faultfinding. He had said afore, how he knew that the Angels were not clear before God: and that there was such a perfect righteousness in God, as that all that ever the creatures can bring, must of necessity be naught worth: insomuch that if the brightness of the Sun do dim the Stars, much rather must God's righteousness swallow up all the righteousness that we suppose ourselves to have. job therefore spoke after that manner. But if he had well remembered the said consideration [of God's righteousness:] he would not have so overshot himself, as to say, I would it were lawful for me to go to law with God. But (as I have touched already) albeit that he knew this doctrine: yet was his passion so vehement, as he forgot himself. And hereby we be warned, so to bear away the things which we read in the holy Scripture, as we may learn too bridle our passions when we be tempted to impatiency, or any other vice: and as the thing that we have learned by God's word, may be sufficient to draw us from the trouble that riseth up against us. Saint Paul sayeth, that the Gospel is of power to subdue all things that lift up themselves against God. Behold our wits, behold our fleshly affections, and see how they lift up themselves against God and bid him battle. What is to be done? They must be hold in captivity, that is too say, what soever it be that we find in us, and in our nature too be against God and his doctrine, we must subdue it by force. Thus ye see a perfect constancy wherein it behoveth us to continued. Therefore when we fall to disputing of this and that, and specially when we come too encountering: let us shrink down meekly like silly sheep, and let us always conclude: God is my judge, and there is nothing too be found fault withal in him: though I had liberty too plead, yet should my case quail: for I could not allege one point for myself, but he would allege a thousand against me. Ye see then that we must glorify God without standing in contention with him, yea even although it were lawful for us to plead for ourselves. And here ye see also why our Lord (of purpose to convince men the more) doth now and then say, Go to, let us go to law together: as he doth chiefly by his Prophet Esay. I am content (saith he) to go to law with you, let us have a judge or an umper, and let it be tried who hath wrong, or who hath right. Whereof can ye accuse me? What harm have I done you? But contrariwise, I can accuse you of such points and such. It is out of all doubt, that there is no judge between God and us. Why then useth he such manner of speech? He letteth himself down from his Majesty and highness, and showeth that if he were a creature, and that there were an umper or dayman appointed, so as he should be fain too abide another bodies judgement: yet could not men clear themselves of that which he had to allege against them. We see then that Gods using of this manner of speech, as though he were a mortal man, or were clad with our person: is to show us that he plagueth us not like a Tyrant, ne dealeth with us by absolute authority, as the popish divines have surmised, which is a devilish doctrine. God useth no such absolute power, that is to say, no lawless power (as they term it) which should be separated from his rightfulness. But he useth all uprightness, insomuch that all mouths must be stopped before him. Hath he condemned us? He will be found righteous in judging, as it is said in the one and fifty Psalm. True it is that we will have false and wrongful verdites, and make many allegations against it: but in the end God shall be found righteous, yea even to our confusion. What remaineth then? We must humble and meeken ourselves, too acknowledge that all God's judgements are rightful, notwithstanding that unto us they seem contrary. Furthermore let us not go about to diminish his Majesty, neither let us say, I would that God were a mortal man as I am, and that I had to deal with my match. But let God's Majesty be continued still in full state: for lieth it in us to imbace it? And it is not a cursed blasphemy to attempt it? Surely Job's intent was not to blaspheme: for had he been of that mind: Satan had carried him quite and clean away. But (as I said) he bewrayeth his own passions, whereunto he consented not. Then had he the first moving to it, and by and by he did cut it off. And so when it cometh in our mind to lift up ourselves against God, because his hand seemeth to lie too heavy upon us: let us by and by turn back and restrain the unruly affections, assuring ourselves that God hath just cause to punish us a hundred times more roughly than he doth, if he listed. Ye see then in what wise it behoveth men to humble themselves, and to acknowledge God to be their sovereign judge: and therewithal not to fail too take hold of his mercy, assuring themselves that inasmuch as he is the wellspring of all goodness: his Majesty will not be too terrible to us, but that he will look upon us with pity, and knowing our infirmities, will bear with them. And in very deed we know he hath given us a good pawn, and a good assurance of it in our Lord jesus Christ, whom he hath made our judge, to the intent we might found mercy in him, as in the party that showeth himself our redeemer and advocate.  
Now let us cast ourselves down in the presence of our good God with acknowledgement of our sins, praying him to make us feel them in such wise, that being ashamed of them, we may flee no whither else for succour but to his mercy, and that we may know how needful the same is for us, and thereupon embrace it. And therewithal also let us learn to be displeased with ourselves for our sins, so as we flatter not ourselves in them, as we have been wont to do: but that we may be more and more cleansed from all our own filthiness, and be clothed over with his righteousness, which is as yet but a little begun in us. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, etc.    


The .lxv. Sermon, which is the first upon the xvij Chapter.  
This Sermon is yet still upon the last verse of the xuj. Chapter, and then upon the text that followeth.  
MY breath is unsavoury, my days are at an end, and the graves are upon me.  
2 There are dallyers with me, and mine eye abideth in their bitterness.  
3 I pray thee lay down a guage, give a pledge for thee: who is he that will touch in my hand?  
4 Because thou hast covered their heart, that they can have no understanding, thou wilt not exalt them.  
5 Verily as for those that speak flatteries to their friends, the eyes of their children shall fail.  
AFter that job had made protestation of his innocency (as we have seen:) he addeth that the same booteth him not, and that he seeth himself in manner forlorn. I go (saith he) into the path whereby I shall never return again. And anon he addeth a complaint of the shortness of our life, meaning thereby that God aught to handle men less rigorously, seeing they do but pass away over the earth. afterward he confirmeth this matter new again, saying, that his breath is unsavoury or his breath is quite spent, and he hath no more lustiness in him, so that there remaineth nothing for him but the grave: on which side so ever he turn him he seeth present death, and he is hemmed in round about, so as he cannot scape the grave that is prepared for him. You see in effect what job meaneth. Surely as in respect of his motherwit, he could not perceive but that God was minded to dispatch him quite & clean. But he might have looked higher, according as we know that even in the extremity of death, the faithful must still hope for life, & so comfort themselves in their tribulations, as they may not doubt but God will give them a good end. Moreover God not only giveth us wherewith to comfort ourselves in our tribulations, but also whereof to glory and triumph, assuring ourselves that the same shall turn to our salvation. job then speaketh not here thoroughly like a faithful man: not, but (as I have said already) he uttereth his passions, as every one of us findeth by experience in himself that although he rest upon gods promises, and comfort himself with them yet notwithstanding he ceaseth not to be disquieted and troubled in himself. We shall not overcome temptations at the first push: but we must be fain to fight with great force and difficulty. When we have such a battle, we may well say with job, that we see nothing but the Grave, that our breath is forespente, that our liveliness is cut away, and that there is no more recovery. We may then say so: for aught that we see: howbeit as soon as we have espied out our miseries and felt them, we must lift up ourselves higher unto Godward, and not doubt but he will deliver us, yea and make that thing turn too our profit, which we think to be too our harm. Ye see then in effect, after what sort we must practise this sentence: that is too wit, first of all when any of us is in such distress as he woteth not what to say, ne seeth any end of his case: well, we must not therefore be astonied, though according to the flesh we dread present death, and God seem too have forsaken us, and will help us no more. And why? We see that job came too the like distress, and yet notwithstanding he ceased not too believe that God would have pity of him in the end, after he had fought a good while, neither doubted he of the victory. Ye see then that our own feebleness aught not too be any discomfort unto us. But as soon as we feel such impediments, let us cast our eye upon God, and say: well, we must be fain to pass here through the path whereby never man returneth again, according to the course of kind. Yea but hath not God promised his servants to hold them by the hand in the mids of death? Yes: then let us march on boldly. Again, have we not jesus Christ for our guide? Then let us go to death. Do we not know how it is the entry whereby to come to the glory of heaven? Seeing that the resurrection was joined too the death of God's son, was not that also too assure us that God will not suffer us too continued in rottenness? Know we not that that which is written in the sixteenth Psalm was fulfilled in him: namely that God preserved him from rotting, too the end that we should be made free from it, and drawn quite out of it at length? Seeing then that we have such promises at God's hand, and such assurance in the person of our Lord jesus christ, we aught to fight [manfully] against the dreadfulness of death. Lo in effect what we have to remember in this strain. Herewithal we be also put in mind of the brittleness of our life. My breath is forespent sayeth job. And in good sooth what is the lustiness of all men? It is but a blast. Again, were our life as long as we would wish: yet were it but a little start. Then are the years but few in number, as in respect of man's life. All the lystynesse that we have in it is but as a thing that is so withered as it fadeth away. Seeing it is so, let us learn not too oversleepe ourselves here, knowing that God in showing us how frail we be in this world, giveth us occasion too think upon him, and to seek for the heavenly life, and not too torment ourselves out of measure, sith we see that our life goeth too decay, and by little and little fadeth utterly. Therefore let us not be grieved at it. And why? Assoon as God settleth us in this world, he telleth us it too the intent we should pass swiftly away, and as it were too make but a turn here, as though it seemed that our life were very strong, and in no wise to be misliked. This is the thing which we have yet too remember in this sentence. Also it is to be noted upon this word Graves, that we be besieged, not with any one kind of death, but with many. We have but one life, yea and the same is very flightful, consisting in one blast which is nothing. But if we look nearly about us, whole hundreds of deaths beset us round about. And so ye see why job useth the plural number Graves. It had been enough for him too have said, The grave is prepared for me, I cannot escape: but he sayeth, The graves are prepared for me. And needeth one man any more than one pit? Not: but job meaneth, that as soon as he were never so little passed out of one death, another should wait for him, yea and another after that, and too be short, he should be fain too perish, though he had passed never so many dangers. True it is, that we come not all into such extremities as job was at. But yet is there none of us that findeth not himself in the same case: that is too say, that he hath but one life among a number of deaths that are ready for us. What is too be done then? We must learn too pray unto our God, and to betake our life into his hands, too the end we may be sure of it. Seeing then that it pleaseth God too be the keeper of our life, let us walk on our course without overmuch carefulness. Again, though there were a thousand deaths ready too swallow us up: God is strong enough too pluck us out of them, as it is said in the Psalm, that it is he that hath the issues or outegoing of death in his hand: that is too say, he hath the means whereby too deliver us, yea even although the same be incomprehensible too us. Nevertheless, let us hereby take warning to be always ready too depart out of the world, and not be too much wedded to our being here by low. For what should we gain by it? So then let us always have the one foot lifted up as if we should enter into our grave, and let us go lustily too it, making this conclusion with ourselves, that we go not thither to tarry there for ever, but that our Lord hath showed us in the person of our Lord jesus Christ, that he will not have us too perish in death, nor too abide in rottenness for ever. But let us proceed further. It is said, Of a truth there be Dallyers with me, and mine eye continueth in their bitterness. Hear job findeth fault with those that came too comfort him, and did nothing else but put him too more trouble. He termeth them Dallyers, that scoff at folk in adversity, because they came not too judge of his affliction with compassion and humanity as they aught to have done, and so he addeth that they could bring nothing but vexation too grieve him the more, and that he was fain to behold still the misery and bitterness that they had procured him. And hereby we be advertised that if we will comfort the sorrowful and afflicted aright: we must not come with an unkyndely heart as it were of steel or of iron, but we must be pitiful. Then must not a man think himself meet to comfort such as are in trouble and encumbrance, except he clothe him self with their passions: that is to say, except he do as it were put himself into their case. It is true. For such as to their own seeming are stoutest to comfort poor folk in distress, shall do them small good, if they come but with tongue and with breverie of gay words. They may well discourse of matters: but it shall be to no purpose. For it is impossible for us to use the doctrine that shall be fit to assuage the griefs of our neighbours, unless we feel them, and be touched with them ourselves. Therefore let us mark well by the word Dallyers, that all such as are churlish or unkind, can by no mean comfort those that are incombered with tribulation. Mark that for one point. Again, seeing we know that it behoveth us to be pitiful toward such as suffer any misery: let us bethink us how it is said in the Psalm. Blissed is the man that hath consideration of the poor, God will deliver him in the day of his adversity. For it is to do us to wit that it behoveth us to have a singular discretion to judge aright of the adversities of our neighbours, and that we must follow the same discrete dealing which God showeth us and giveth unto us. For without that, we shall go clean contrary to work, and if a man be plagued, we shall hold talk with him overthwartly without any discretion. Then must God give us understanding too deem aright of other folks afflictions. And hereupon when we come to comfort such as endure any adversity, specially if it be to show them their faults: let us not go too it sharply as it were to set our foot upon their throat when they be down, but rather let us have a mind and desire to relieve them and help them up. But above all things we must beseech God to give us the spirit of understanding as I said. Moreover this thing must also be practised: that is to wit, when any of us is in trouble, he must have a care to apply the holy scripture to such use as he may be comforted by it. Why so? For we be offended if a man cometh too sting us, and to heap up yet more trouble upon us when we be in adversity already: and we will soon say it is a great cruelty, and that there is no honesty and good dealing in men, when they handle us after that sort: and yet for all that, every one of us will do the like to himself. As how? If I be in any he avinesse and take the holy scripture to comfort me with, I bethink me not to take the texts that should do it: but rather if I meet with any threatening, in stead that the scripture should make me feel some taste of God's goodness to my comfort in him, and assuage all my sorrows: I set myself on fire and increase my grief more and more. See then how we overshoot overselues because we have not the skill to comfort ourselves as we aught to do, and as God would we should do. And therefore not only let us have pity and compassion of our neighbours when they be in adversity: but also let every of us look to himself, to comfort and assuage his own sorrows aright, when he lighteth into such extremity. Now it followeth that job desireth God to lay down a gage, and to give a pledge, or too put in a surety. Who is he (sayeth job) that will touch [me] in my hand? He returneth too the matter that was declared yesterday, which is, that he would fain go to law with God, yea and do it as with his fellow or his equal. For why demandeth he a gage? why demandeth he a surety or warrantise? It is because he would have God too abase himself from his majesty: as if he should say, Surely so long as thou continuest in thy greatness, I dare not come to dispute against thee, for thou art overmighty to confounded me. But give me leave to talk with thee, lay me down a gage, bind thyself to abide trial, and submit thyself too the authority of a judge, in case as if a man that is no dweller in a place, should hire a house and put in sureties for it. What job meaneth by saying, Who is he that will touch me in the hand. It is as much to say, as who is he that will undertake too be surety for me? For men used that ceremony: and like as now adays men sign a paper in the hand of a judge or of a notary: so in those days the parties touched one another in the hand, too give their faith and to bind themselves. Ye see then what Job's meaning was. But ye would know whither this demand of his were to be excused, in that he desired God that he might plead against him? It is very certain that it was not to be excused. For (as I touched glancingly yesterday) we aught too desire, nothing more, than to come before God, and to have him to be our judge, yea and that he should handle us as he listeth himself. True it is that if he should utter his rigour against us, there were no shift but we should be confounded. Woe be to those wretched creatures that come to be judged rigorously and without mercy. But forasmuch as God loveth us, too receive us through the forgiveness of our sins which he offereth us, and showeth himself to be at one with us in our Lord jesus Christ, and pronounceth all them blessed whose sins are forgiven: when we hear of these things, can we wish a better case than to come before the face of him that taketh away our sins, and casteth them behind his back, and into the bottom of the Sea as it is said▪ And specially let us look upon our Lord jesus Christ, to whom all power of judgement is given, which serveth to maintain our case, and he is our advocate. Think we not that he will make the bitter death available which he endured for us? So then, if men were as well advised as they aught to be: there were nothing too be more wished, than to be judged at God's hand, at leastwise so they had recourse to his mercy, and yielded themselves into the hands of our Lord jesus Christ, who will not judge us to our condemnation, but rather acquit us. And why? For in that behalf we may say with Saint Paul, It is God that acquitteth us, who shall condemn us? Who shall accuse us, seeing that jesus Christ is our advocate that defendeth our case, and the party that answereth for us before God his father? Shall we now fear too be accused or condemned? But what? job hath uttered himself here, in such wise as he found himself turmoiled with his own passions and torments: and hereby we be taught to repress our own naughtiness. Why so? For we see what the inordinateness of our nature is. If we give our affection's head, whereto must we come? job desireth to go to law with God. Alas, and can he prevail in his suit? Not, he desireth too be utterly overwhelmed. As much would we do, were it not that God restraineth us by giving us the grace too subdue our passions. Then let us mark well, first that when men suffer themselves too be carried away by their fleshly affections, they overshoot themselves so far, & become so hard-hearted, as they make no bones to rush against God: and that is a horrible thing. For there is not that man of us which abhorreth not to advance himself after that sort against god: but yet for all that, we do so, and it is an ordinary vice among us. What is to be done hereupon? We must learn to bridle our affections, seeing they be so furious and do arm us after that manner against God. For this example is set afore us, to the end that every of us should endeavour to repress them as much as in us lieth. Mark that for one point.  
Again, let us not desire too diminish the majesty of God for the easing of ourselves. For if his hand be overstrong and overheavie upon us when he afflicteth us: let us assure ourselves that he upholdeth us by a far stronger and mightier puissance. When our Lord visiteth us and sendeth us any affliction, well, we may then say, here is a burden too heavy for me to bear, I can no more endure it. But when we be so feeble, let us consider a little by what means we hold out but one minute of an hour. How are we able to resist? Is it of our own manfulness? Is it for that we of ourselves can ward God's blows when he striketh us, or for that we are able too outstand his force? Not no. But it is because that when he striketh us with the one hand, he holdeth us up with the other. For else it is certain we should be undone at every blow. God should need no more but to give us one fillip as they say, or but to make countenance to strike us, and we were dispatched out of hand. Seeing it is so with us that we cannot hold out when God afflicteth us, but by his power: were it not a great folly in us, to desire thereupon, that his mightiness should be abated? Wherefore (as I have said erewhile,) Let us learn not to desire that his glory should be diminished for the easing of us. For that were the clean wrong way, and we should be utterly disappointed of our desire, if we thought too be eased by the weakening and effeebling of God's hand. For that were the next way too sand us packing, because there is none other mean too preserve us, but only Gods uttering of his strength in us, as I have said afore. That is another point which we have too consider in this text. And therewithal let us mark also that it is an horrible blasphemy to require God to lay us down a gage, and too put us in a pledge or surety. And why? For it is a likelihood that we trust not too his faithfulness. True it is that job useth these words to declare that there is an overhygh power in God, and that no mortal man durst encounter it, except God would release his own right: and yet nevertheless, that God giveth us other assurances to come unto him. Which are they? It is that he will have men content themselves with his single word, as good reason is they should. Will we then be assured? Let us give ear to God's promises, let us embrace them, and let us believe that he meant not to feed us with leasing, not to soade us with vain and fruitless hope, but that he is faithful too perform all that he hath promised. Thus ye see to what point it behoveth us too come. And besides this, we have a good gage in our Lord jesus Christ. For we see that all that ever God promised was warranted at such time as he gave his only son to death, and razed him up again. Do we not then see a gage that aught to assure us sufficiently? Besides this, God sealeth his promises in our hearts by his holy Ghost. Mark then what a goodly record this is: namely to have our Lord himself speak, to the end we might not doubt of his truth, but might boast to ourselves, that whatsoever is contained in his word, is altogether sure and deceytlesse unto us. Mark (I say) mark the assurances which God giveth us, and the goods that he putteth into our hands to warrant us. Other pledge and assurance he will not have us to demand: and therefore let us learn too content ourselves with that. This in effect is all that we have to consider upon this verse. But yet for all that, it behoveth us to turn back to that which I have touched: that is to wit, that seeing our Lord vouchsafeth to handle us so sweetly, and telleth us that we must not be afraid to come before his face: so much the more unthankfulness is in us, if we desire to go to law with him. For must not a man be totoo froward, when he refuzeth to be judged by God? Yes: and sith that God promiseth that even when he useth greatest rigour, yet will he not forget his goodness, too relieve and maintain us continually as he shall see needful, and to give a good and desirable end to all our afflictions? must not we needs be toto unkind if we refuse such a benefit and privilege? So then there is no way for us but to humble and present ourselves at the judgement seat of God, that we may be upheld by his grace. Now job addeth: Because thou hast covered their heart that they can have no understanding, thou wilt not exalt them. Hear job strengtheneth himself against those that vexed him under the colour of comforting him. But we have to remember what hath been said: namely that job bewrayeth all his affections, and so it is no wonder though he continued not all in one tale, but shifted eft into one matter and eft into another, and so show himself variable. And wherefore is that? Because he speaketh as in his combat. We know that when a man is fight of a combat, he keepeth not always one countenance, but is fain to traverse his ground, to fet a compass about, to shifted hands, to retire, and to advance forward, after as his enemy presseth upon him or as he himself espieth his own advantage. Even so is it with us when we fall to resisting of our temptations. Sometimes we stoop to save ourselves, and sometimes we give back too avoid a blow. After as God giveth us respite, so take we heart again, and are relieved when it was likely we should have been overthrown. The thing therefore that we see here in job, is that now he taketh courage and saith: Lord it is true that it is a corzie to me to see my friends become dalyers, and to do nothing else but vex me: but yet must I not discomfort myself for all that. And why? For I see well they have none understanding, and therefore I must not take hold of them, seeing there is no reason in them. If a beast came running upon me, or if a dog held me at a bay: I might well use fair words to appease them, but it could not prevail, for they understand them not. So then, o Lord, I must not take it too heart when I hear the wandering talk of these men here. Why so? Because thou hast covered their heart that they can have no understanding. And this is it that I have touched already: namely that if we will comfort wretched folk in their afflictions: we must desire God too give us his spirit and wisdom to do it withal. For our talk shall be vain and unprofitable, saving so far forth as he reacheth us his hand: like as on the contrary part, we shall speak to edifying if he guide us. It is said that he covereth their heart, that they might have none understanding: as if a man should say, he blyndfoldeth their eyes. For in the scripture, this word heart is sometimes taken for the mind. In deed it is not taken so continually, for it is sometimes taken for a trueness, and for a pure conscience. But whereas it is said by Moses, God hath not given you a heart to understand, not not even unto this day: we see that the word heart is taken there for the mind. Even so is it also in this sentence. job therefore meaneth that God hath as it were blindfolded the eyes of these men here which thought themselves very wise, and that thereby they become as good as beasts. Now let us mark what manner of men these friends of job were. It is evident by their talk that they were excellent men, and no fools. For we see they were men of experience, and men of great wit, yea and it is said that God had sent them. And how then shall they do that scarcely have one jot of wisdom? what shall become of them when it pleaseth God to blind them? Again, if God do so blind the wise: let those that think themselves skilful, and trust to their own sharp wit, and presume much upon their own policy, learn to humble themselves, knowing that God can so blind their eyes, as they shall not see a whit at high noonday. Thus see yea profitable lesson for such as take pride in their own wisdom, and think that nothing aught to pass but by their advice. What shall become of them when God shall have blinded them? Thus, the blind wretches have their eyes seeled up that they can discern nothing, and what shall the end of them be? God will not exalt them: that is to say, he will put them too shame in the end. Now if this be verified of worldly things: what is to be said of the secrets of the heavenly kingdom, which do far surmount all the wit of man? Behold, God blindeth the eyes of the wise even in worldly affairs and in the things that concern this present life, insomuch that even those that are most crafty, & of greatest wit, become like little babes, and do fond deeds and are ready to fall down at every blow. Men see this, And what is the cause? It is for that God hath covered their eyesight. And how shall we then do when we must be fain to mount up higher to the wonderful secrets which cannot be known, unless God have enlightened us by his holy spirit. Hereby we be warned not to take offence, when we see the wise men of the world have no taste of the Gospel, nor of any point of the doctrine of Salvation. And why? It is not a dish whereof every man may be his own carver: God must be fain too work there by his holy spirit. And that is a thing well worthy too be noted. For we see many wretched weaklings at this day which rest themselves upon this, that the wise men of the world cannot frame themselves to the Gospel. How is it (say they) that such a man, being a man of so great reputation, savoureth not of the Gospel? Yea and there needeth no alleging of some one man, but of whole Nations. For men will say, what? In such a Nation where there are so many wise heads, we see the Gospel is not received. As who should say, that the receiving of the Gospel came of our own towardness, & that we by our own motherwit were able to comprehend what soever God showeth us in the holy Scripture. No. But clean contrariwise it is said, that we be blinded in that behalf, and that all the wisdom of God is foolishness to man's reason. Seeing then that the case standeth so, let us not think it strange, though such as presume to know themselves, be blinded after that sort. And why? For God forsaketh them by reason of their pride. And further he is no schoolmaster, but for the humble and little ones. But these men will be great ones: and are they then able too take any profit at all in God's school? No. So then seeing we perceive that God blindeth men after that sort, let us for our part learn not too trust in ourselves, but to desire him to guide us by his holy Ghost, and so to govern us, as we may see clearly in the mids of the darkness of this world. Yea: for his word is the cresset that must serve too that purpose, as S. Peter discourseth. Although then that there be nothing but darkness in the world: yet shall we be well guided, if we follow the doctrine of the holy scripture. But yet above all things God must be fain too enlighten us with his holy spirit, he must take away the kerchiefs where with Satan hath blindfolded us, and he must open our eyes. Seeing then that it lieth in him only too do that, let us crave that grace with all lowliness, utterly distrusting in ourselves. And moreover let us mark the saying that is added: Lord, seeing thou hast covered their eyes: thou wilt not exalt them. For when job sayeth that the blind folk of whom he speaketh, shall not be exalted, he meaneth (as I have told you before) that they shall be confounded, and God shall laugh them to scorn, and make them a iestingstocke. Therefore let us be afraid, lest when we be destitute of God's spirit and of the light which we should receive thereby, we be confounded in the end, and our Lord 'cause us too be driven forth headlong like wretched beasts, and so we fall into so many irksome things, as every man be ashamed of us, and yet in the mean while we ourselves perceive not our own shame. For behold how the world goeth with all those whom God hath given up too a lewd mind? how that (as Saint Paul sayeth in the first Chapter too the Romans,) when God hath bereft men of wit and reason, they shall no more discern aught at all. And in good faith, we see how the wretched idolaters cast themselves down before a pecce of wood to worship it: and is not that a beastly thing? Yes verily. Howbeit when God hath blinded men after that sort, they must needs become stark beasts, and fall from evil too evil, and finally give themselves over to so shameful deeds, as they forego all countenance [of honesty,] and fall too working against nature, and too doing of things which men would abhor. If we would but look upon drunkards, which are as swine, if we would look upon whorehunters which are so chafed with the fire of their own lust, as they have no more modesty nor honesty in them: aught we not to tremble at the sight thereof, knowtng that all of them are the fruits of God's vengeance, when he blindeth men and sieleth up their eyes in such sort, as they be not able to see or discern aught any more? And yet is not this the last part of their confuzion. We must come to that which the prophet Esay sayeth. When God hath spoken of his punishing and of his blinding of men: and until when (sayeth the prophet?) until their Cities be beaten down, their people destroyed, and nothing left unconfounded. See what the fruit is of this blinding of men. And therefore we must walk advisedly in fear, and pray God that he will never suffer us to have our eyes so blindfolded. Thus much concerning this sentence. Now job addeth, That he which telleth his friend flattering tales, shall have the eyes of his children to fail. Hear job speaketh according to the circumstance of the place. For we have seen heretofore of what opinion his friends were: namely that it might be perceived and judged in this world, which be Gods chosen, and which be the reprobates. But that were as much to say, as there were no last judgement whereunto any thing should be reserved. For if we will esteem of men according to God's present handling of them here: what a thing were it? You see then it were a very untoward doctrine to judge so. But job useth this word Flalterie of set purpose: as if he should say, he that preacheth prosperity to his friend, that is to say, he that shall say to a man, Gotoo, thou art happy, thou art beloved of God, for thou prosperest, thou livest at thine ease, thou art rich, and in the favour of the world: he (I say) that talketh after this sort, is cursed, so as the eyes of his children shall fall out: that is to say, he shall be accursed, not only in his own person, but also in his offspring. And hereby we be warned first not to rest ourselves upon the prosperity of this transitory life: for that will bring nothing but flattery. Mark that for one point. And this lesson will greatly advantage us, if we can practise it thoroughly. It is said too be a flattery when men rest wholly upon the prosperity of this transitory and worldly life. And why? For they bear themselves in hand that they be beloved of God. And this was the cause of the ruin and destruction of the Sodomites. Lived they not in pleasure and ease, while their arraignment was a making in heaven? Verily that was the sentence that was given and pronounced against them in the person of Abraham. Sixscore years before the Flood, the world did so exceed in delights and pleasures, as it seemed that God should no more have any charge of men, and they were sore abashed at their sudden surprising when they doubted it not. So than it were a plain falsehood too esteem God's favour by the present prosperity. And therefore let us not take occasion to flatter ourselves for it, nor to say, O, God loveth and favoureth us, for he prospereth us. I say, let us beware we beguile not ourselves after that sort: for that will be but our confusion. Thus ye see what this word Flattery importeth. And therewithal we have to note, that it is too wretched a dealing, both for ourselves and for our neighbours, when we use the said flattering. And why? For every man dazzleth his own eyes, and seeketh too lift up himself against God, when he is in prosperity. And again we deceive our friends also. For we make them that are at their ease, to believe that they be as good as in God's lap, & yet for all that, they be as it were in the gulf of hell, or very near it. Therefore it is not without cause that job doth here pronounce such grievous punishment against those that preach prosperity after that sort to their neighbours. What is to be done in effect? When we be in prosperity, let us cheer up one another to serve God, & to busy ourselves in yielding him thanks for the goodness that he showeth us And when we be in adversity, let us take the promises that are given us to comfort us withal, and make them to serve our purpose. And therewithal let us be always ready too receive adversity, notwithstanding that God do show himself gentle and loving towards us. I say let us not cease to prepare ourselves to chastisement, but let us be willing to receive the stripes of his hand, if it please him to handle us rigorously. Furthermore let not our mind be troubled to say, that God doth handle men here according to their deserts. But whensoever he afflicteth us, let us understand that he chastizeth us for our sins. And if he spare us: let us understand that his meaning is to draw us to him by gentleness. And so whatsoever betid us. Let nothing hinder us to lift up our heads continually, to seek our life & contentation in heaven & in the happy rest that tarrieth for us, And let it not grieve us to be afflicted here, seeing our god calleth us to the triumph that is purchased for us by the death of our Lord jesus Christ.  
But let us cast ourselves flat before the face of our good God with acknowledgement of our faults, praying him to make us feel what his wrath is, in such wise by our adversities, as we may not cease too taste always his fatherly mercy, and to have recourse to the same, so grounding and settling ourselves thereupon, as we may never serve from it, not doubting but he will deliver us from all our afflictions in convenient time, and ease us of all our miseries: and that although we be pinched to the uttermost as now, yet we shall be fully dispatched of them when he hath bereft us of this flesh, too make us partakers of all the benefits which he hath prepared for us aloft in his heavenly glory, where we shall triumph with our Lord jesus Christ, according as he hath gone afore us in the glory of his resurrection. That it may please him to grant this grace not only to us but also too all people and Nations of the earth, etc.   

The lxuj Sermon, which is the second upon the xvij Chapter.  
6 He hath made me a common byword, and set me to be an open gazingstocke.  
7 Mine eyes is dimmed with sorrow, and all my limbs are as a shadow.  
8 The righteous will be astonished at this, and the innocent shall lift up himself against the hypocrite.  
9 The righteous will hold his way, and he that hath clean hands shall be strengthened.  
10 All of you return, turn ye again, for there is not one wise man among you.  
11 My days are glided away, mine enterprises are past, and the thoughts of my heart,  
12 Have turned day into night, they have offered me darkness for light that approached.  
13 If I tarry, the grave is my house, I shall make my bed in the dark.  
14 I will say too the dust thou art my father, and to corruption thou art my mother and my sister.  
15 Where is then mine expectation? and what is it that my hope must look for?  
16 They shall go down into the bottom of the grave: there we shall be laid in the earth, or our bed shall be in the dust.  
IOb following the matter that he entered into afore, intendeth to show briefly that as in respect of his present state he is utterly forlorn, and there is no remedy for his miseries. Seeing the case is such, he must be feign to conclude, that if the talk of those that spoke afore him be true, (that is to wit, that men are dealt within this world according to their deserts, and that we must esteem God's grace or his love or hatred according to the state of this present life) it shall not boot him at all to flee unto God. You see then in effect what we have to mark. And first of all it is said, that God hath made him as it were a mockingstocke, & that he was set to be a Gazingstock and for men to make tales of. For the second word which he useth (which I have translated Gazingstocke) signifieth a Timbrel. And mark here how some men have thought that job meant to compare here his prosperity with his adversity so great and extreme as it was at that time, as if he had said, Heretofore I have been in great triumph, and now God hath handled me in such wise, as I see myself to be a byword and a gazingstocke. True it is that in stead of Gazingstocke, some translate it Hell: and whereas I have translated Open, it is before them, or in their sight. And so their opinion is that job meant too say, that men had damned him as a wretched creature before the time. But when all is well considered, the plain meaning is that which I have touched. For it is but a repeating of one matter twice, for the greater confirmation of it, according to the common custom of the holy Scripture. And therefore the thing that he intendeth to set down, is that in as much as God hath made him as a mirror of adversity, if we should esteem men in God's favour or displeasure by the state of this present life: we should hold him for a forlorn person. But yet for all that, he takes himself for none such, howbeit that he were not utterly without feeling: but what infirmities soever he had in him, yet did he fight against them, and was sure and fully resolved, that God would at length pity him, and therefore held his mouth as it were shut, until he saw some end of his miseries. And in this respect he addeth, That the righteous shall be astonished at it, but yet nevertheless the innocent shall lift up himself against the hypocrite, & the righteous shall hold on their ways, and such as have clean hands shall gather new strength to be the more steadfast. In saying that the righteous shall be astonished, job meaneth that when we see the adversities that God sendeth too such as have served him and walked in his fear with a pure conscience: we think it strange and are abashed at it. And in good sooth, we see it runs in our mind, that if God do govern the world, it is good reason that he should spare good men and such as have endeavoured to walk purely before him, and that he should handle them as a father doth his children. And if we see them afflicted extremely at God's hand: we imagine either that he hath turned his back & will not think upon earthly things: or else that he passeth not how men live, nor how they behave themselves. This then is the cause why we be oftentimes astonished at the adversity of righteous men, when God seemeth to show himself their enemy and they see nothing but signs of cruelty. And that is the cause why job speaketh of astonishment. Howbeit he sayeth, that yet nevertheless the innocentes shall advance themselves above the hypocrites: that is to say, they shall not be so sore astonished, but they shall make a good winding up. And there is not a sentence which we aught to mark better than this. Why so? For we know by experience how hard it is for men to judge aright of God's doings, as in respect of that which we see presently. For (as hath been declared more fully already) god executes not his judgements after such sort in this world, as that all things should be well ruled and nothing out of square. But contrariwise things are confounded, and if we see a wicked man punished, a righteous man is punished much more: and if we see a good man prospero, a wicked man shall prospero double. Where are we when we see such things. We be astonished, we be at our wit's end, and (as they say) we know not which way to turn us. So then if we judge of present things by our natural reason, we must needs be as it were ravished, and the holy Scripture telleth us we shall be so. And although God suffer us to have experience of it, yet hath he also vouchsafed to warn us by his word, that our wits shall be troubled and as it were dazzled if we look upon things as they seem to be now, and go no further. Therefore let us mark well this sentence, where it is said that the righteous shall be astonished, when they see God afflicteth his children after that sort. And in very deed there is this point also, that the cross misliketh us, according also as we term all such things adversities, as mislike us, or are hard and cumbersome. Now in asmuchas we shun afflictions after that sort, needs must we be as it were carried away with astonishment by reason of this gaynstryving that is in our nature, when we see that God afflicteth his children after that manner, and layeth upon them with great strokes. For when we see that our Lord spareth not those whom he hath chosen to himself, and to whom he hath given the grace to walk purely in his fear and service: we doubt of ourselves. I say that when we see that, we are in forced to be astonished. But what a thing were it if we had not learned this lesson? We might be overtaken with such a fear, as we should never return into the right way again. Wherefore let us take warning before the blow come. And when we see good men handled roughly at God's hand: let us not therefore be offended and set all at random. But let us keep ourselves from tarrying in that mire, and let us understand that it behoveth us to pass further, and to come to that which job sayeth, and to follow it: that is to wit, what soever come of it we must not cease to lift up ourselves against the despisers of God. And hereby ye see wherein the faithful differ from the faithless. For they may seem too be both in like case to the worldward. But what? Some there be that are utterly plunged over head and ears in this imagination, that God governeth not the world when he showeth not himself as a judge, but winketh at things, and specially when his children are oppressed without relief, whereas in the mean while the wicked have their full scope, and the bridle laid loose upon their neck, without any redress of things. There are that rest upon that point, and cannot rid their hands of that trouble and temptation. What behoveth it us to do then? As a man that is in the mire must be fain to wade out by force till he come to firm ground (as it is said in the fortieth Psalm): Even so when we feel that the Devil goeth about too make us sink into the deepest of the bottomless pit, and by that means would drive us to despair: let us strain ourselves, I say, let us enforce ourselves till we be come to the point that we have won so much as to be able too say: yet will God never forsake his servants, though they seem to be oppressed (for so will it seem in deed) and that he showeth not himself too be strong enough to sustain them continually with his hand, and to make them feel at length that they be delivered, and that after a wonderful fashion. Mark I say what our exercises are: mark in what battles God intendeth to employ us. That is to say, when we see things confused in this world, and are grieved at it for a time: we must labour to relieve ourselves, until we have gotten the victory of such temptations. And now job expresseth more at full, that which he had touched briefly, saying, that the righteous shall hold on his way, and that he which hath clean hands shall be strengthened. Behold a very profitable lesson. For what causeth many men to step out of square, but because they would be recompensed at the first day? And if God content them not after their own appetite: they think it labour lost to serve him, & that they aught not to take so much pains, seeing there is not more wages for the good than for the bad. So then, impatience causeth many men to be grieved and turn back, yea & loose their courage though they have begun well to follow God. Wherefore let us mark how it is said here, that the righteous may take some conceit too disquiet themselves, seeing that good men cease not to be persecuted, in somuch that God seemeth either too have forgotten them, or else to be become their adversary, seeing he persecuteth them after that sort. But although the good men feel themselves grieved for a time, yet must they strengthen themselves again, until they have concluded to hold on their way, that is to say, to continued throughout, and although they see the way wherethrough they must pass, to be full of thorns and briars, so as they must be fain too leap over hedges Rocks and Diches, yet must they not cease to continued in God's service. For if that were not, what trial and examination of our faith should there be? Were we as it were in a fair meadow, that we might run along the rivers side in the shadow, and that there might be nothing but pleasure and joy in all our whole life: who could vaunt, that he had served God with good affection? But when God sendeth us things clean contrary to our desire: and that we must be fain one while to enter into a quamire, another while to march upon rugged stones, and anotherwyle too be cumbered with briars and thorns: when we must be fain to meet with hedges and ditches, and to leap over them: and when we shall have traveled a great while, it shall still seem that we have gone very little or nothing forward, & yet we see no end of our journey: behold, it is a troublesome temptation to us that covet to walk according to Gods wil And why so? Because we have not utterly renounced ourselves. He that hath not yet learned to tame his affections, & to subdue his will to the serving of God, notwithstanding that it be hard for him to do: knoweth not yet in good earnest what it is to live well and faithfully. So then let us practise that which is spoken here of holding on our ways, that is to say, of knowing that if we be desirous to rule our life according to God's law, the way is very difficult, and it will not be done without many lets and hindrances: and yet we must be firm and constant to hold on our way still. Now sith that God sendeth his children such trial, that is to wit, that he suffereth them to be in much vexation, and yet nevertheless they must hold still to their tackling: what shall be become of such as forsake the right way without vexing or troubling at all, as we see many men do? Behold our Lord is so gracious unto some, as to bear with them in respect of their weakness: well, he handleth them after their own nature, so as he sendeth them not any, overstrong temptations: and yet they fail not to go awry as though they took pleasure in forsaking God wilfully. I pray you what would they do if they were assailed with like temptation as job speaketh of here? Then would the unthankfulness that is in most men appear. For how many are there that repined at God without any manner of distress? If a man ask them why they do it, or what temptation hath moved them to it: there is none other matter but because they be of so malicious and froward a nature, as they will needs be utterly accursed. But let us for our part be well aduized, that although the way whereby God will have us to pass, be full of great hardness, and that we shall have much a do too step forth one pace, but we shall meet with some hard encounter: yet notwithstanding we must keep on our way still, according to that which is showed here. Howbeit forasmuch as that cannot be done, without gathering of new strength. Therefore job addeth, that he which hath clean hands shall gather new strength. Now hereby let us note, first that there is in us such feebleness, that if we flatter ourselves and become weary so soon as we know ourselves to be weak, all that would serve God were quite undone, and there should be no constancy nor steadfastness in us. And why? Let us consider a little how frail we be, I mean even those too whom God hath given some good zeal. job speaketh not here of such as stick only to their natural reason. He treateth of such as have the spirit of God dwelling in them, which have already received such virtue from above, as they be disposed to well-doing. Yet nevertheless even such manner of men are frail still, and found themselves so void of all strength, that if God press them, they know not where they be when they should withstand any temptation. And therefore we have need to gather new strength, and we must not shrink though we feel such weakness in ourselves. And why? for when it is said that God's children shall be strengthened thereby, we see that although we be weak, God beareth with us and shakes us not off for that. Not verily, so we flatter not ourselves through hypocrisy as a number do which food themselves in their own vices, saying, o I am a man, and what are we able to do, when notwithstanding, they know they have so many fleshly infirmities in them. They bear themselves in hand that they are well discharged, by alleging the common and ordinary vice that is in all men. But contrariwise it is said, that as often as God maketh us to feel our own weakness, it is a warning to make us learn to seek the remedy. Wherefore let us beware of nurrishing our own vices by selfflatterie, and let us beware we seek not fond excuses, where with many folk beguile themselves, weening that God will forgive our faults, though we labour not to amend them: but contrariwise let us look to gather strength. And where shall we get it? Certainly it is not too be found elsewhere than in God. Do men then found themselves weak? Let them go seek strength where the holy Scripture telleth them that it is. It is said that God hath the spirit of strength and steadfastness in him. Do we then fear too be borne down by temptations? are we afraid of swerving? Let us desire God to strengthen us. Lo how the faithful strengthen themselves, not with a vain overweening as they do which trust in their own free will, chalendging wonderful things to themselves, and bearing themselves in hand that they be come to the compassing of their intent, whereas in the end they step aside, and it is well seen that there was nothing but vanity in them. Will we then be well strengthened? Let us not presume upon our own righteousness, but let us return unto God beseeching him to strengthen us in such wise by his holy Ghost, as the Devil may not be able to fell us down though he assail us with never so many battles. Lo what the life of the faithful is in effect: that is to wit, that they shall never be without many temptations: and specially that we be subject to so many miseries during the time that we be in this earthly wayfaring, that such as endeavour to serve God best, cease not to be often overpressed with many inconveniences, and many afflictions. But what for that? When we be astonished, (as it cannot be but we must think it strange at the first brunt) let us fight against such temptations, and let us hold on in the right way without starting out of it. And although we found much hardness in ourselves, let us pray God to give us such an invincible strength, as we may continued in his service even to the end, notwithstanding that Satan labour too thrust us out of it. job speaketh purposely here of such as have clean hands. Surely the true pureness consisteth in the heart, or at lest wise the heart is the place where it taketh his root. For it were nothing worth though our life were more perfect and more Angelic than a man could wish, except we had a pure and rightmeening mind to serve God. A man may well withhold himself from working evil, he may forbear too do any body wrong or harm, he may refrain from giving folk cause too complain of him, or to cast any thing in his teeth. But if his heart be inflamed with vainglory, if he be attainted with hypocrisy, if he be selfwilled, or if he be infected with any other vice secretly: all his whole state is but filthiness, yea though it be never so highly commended of men. Thus ye see why I said that we must begin at our mind, as hath been showed heretofore not only in this chapter but also in divers other places. But now job having spoken of the righteous and of the innocent or soundmeening man which is matched against the hypocrite, addeth the party that hath clean hands. So than it standeth us in hand to have this inward soundness before God: but yet moreover, we must also show by our deeds that we be such as we seem. And why? For we see that such as are full of naughtiness and utter despisers of God, are more bold to brag of themselves, than those that are the best Christians, with whom no man can find fault. To be short, now adays if a man will have fair protestations, he must seek out the wickedest sort, for those are they that are puffed up with self estimation, insomuch that they come forth like shameless harlotts of the Stews, with, who am I? who can found any fault in me? And yet the very babes can discern of their life, for it is so abominable that the very air stinks of it. By reason hereof it is purposely said, that if we intent to show that we be sound afore God: our hands must also be pure & clean: that is too say, we must live after such a sort among men, as our doings may show the fear of God that is within us. To be short, ye see in what wise it behoveth us to yield record of the goodness of the root. For if a man should say unto us. This is a good tree: and yet it appeared not that the fruit which it beareth is good, where were the goodness of it? Verily the fruit that comes of it shall never be good except the root & the nature of the tree be good. But yet must we yield fruit (as I said) if we intent to show truly that we have the said right & sound meaning in our hearts, & that we study to serve God. Thus ye see in effect what we have to remember in this sentence. And now job addeth, turn ye, turn ye (sayeth he) for there is not a wise man among you. His speaking so, is to disprove the talk that had been ministered by those three that had discoursed with him, (as we have herd heretofore) to show that he was a man forsaken of God, and that there was nothing but cursedness in him, because they saw him so persecuted. job hath showed, that judgement must not be given by the adversities that are seen in this present life, to say that a man is forsaken of God. Mark well that point. Afterwards he saith again, that God doth not always punish men for their sins, and that the good men are sometimes afflicted & noman knows why: the reason thereof appeareth not. Inquire a man never so much, and travel he never so much, yet shall he be never the nearer, because God's judgements are secret and incomprehensible. Now forasmuch as Job's friends conceived no such thing, he saith there is no wisdom in them. And certess (as we have said afore) it is no small point of wisdom to discern aright of the afflictions that God sendeth upon men. I say, when a man in his own case is visited by the hand of God, it is a great wisdom in him, if he have skill to know his own sins, and can enter into himself, and humble himself, and acknowledge, Behold here is a right profitable medicine for me, God knew such a vice in me, and he hath done me the grace that I know it, and therefore must I now apply it wholly to mine own use. By this means he shall know how to profit himself greatly by God's corrections: & besides this, although he know not precisely why he is afflicted, nor be able to lay his finger upon it: yet it shall be wisdom for him to conclude. Well Lord, thou knowest privy diseases in me, though I have done amiss and perceive it not myself, thou Lord knowest it. For thou art the true Physician: give me the grace that when I am smitten by thy hand, I may always take good by thy correction and discipline. Yea and albeit a man perceive that God doth not in any wise punish his sins: yet must he nevertheless humble himself so far as too say, Alas Lord I know not wherefore thou dost it, but sure I am that thou art righteous, and it is enough for me though thou do it but too make me too forget the world, to draw me the more to thyself, to make me taste of the heavenly life, and to restrain me that I be not given to any worldly delights. Then if a man be so skilful as to know how to apply God's chastizings to his own instruction, surely it is a point of great wisdom: and we shall have profited greatly all the time of our life, when we once come to that point. As much is to be said of the corrections that God sendeth to our neighbours. When we see a man so smitten, we may suppose that he is chastised for his sins. Yea truly if we have known him to be a despyzer of God, or a disordered person: then is it good too think that God punisheth him for the same cause. But we must not judge our neighbours, lest the same come home by us again immediately. After what sort? now my God, if thou punish such a one, shalt not thou much more punish me? And whereas thou hast given me the grace to have some desire to serve thee, Lord I am so much the more bound unto thee. But if thou list to chastise me I must endure yet more, for I am worse than he. All this gear must come to our remembrance. Again: when we see him punish one man's whoredom, another man's drunkenness, a third man's blasphemy, and some other men's robberies, guilefulness, or perjury: well, we must always profit ourselves by all such things, according also as S. Paul sayeth that they be painted tables wherein God showeth us how sore he hateth and abhorreth all unrighteousness, and how it behoveth us to make our own gain by other men's losses as it is said in the proverb. And furthermore let us not be over rigorous, when we see God smite such folk as have not been detected of any such great and unmeasurable misdoing, as we might say, behold yonder naughtipacks, behold yonder despisers of God. But if there be a man that hath had some infirmities, & yet shall have showed some signs of uprightness, if we see him in great adversity, we must say, well, God knoweth why he afflicteth his poor creature, but yet must we have pity and compassion on him. And here ye see why David sayeth, Blissed is the man that can judge aright of him that is in adversity: that is to wit, when we can bear with God's servants and children when we see them oppressed with adversity: & can pity them, and be gende to them, and not condemn them by hook or by crook, assuring ourselves that men may condemn us double, if the like rigour should be used against us. Then is it not without cause that job doth here reprove his friends, of finding no wisdom in them, because they judged at random of his adversities. Hereby we be warned, that to be well taught in God's school, and to get a true wisdom that may be to our welfare: it behoveth us to apply our minds to the considering of God's judgements in this world, as well upon ourselves as upon our neighbours, and to beat upon that point early and late. For when a man endeavoureth himself to put that in ure, surely the time is well employed. And why? For the chief point of the doctrine that God bringeth us, is that we should apply his judgements to our own use, and be edified by them in his fear. Therefore when we proceed after that manner, surely there is perfect wisdom in us. But without that, we may have all the show of wisdom that can be devised, we may discourse curiously upon the holy scripture, we may bring many fair allegations: but yet all shall be but vanity till we be come to the point that we can judge aright of that which our Lord requireth of us, when he sendeth us chastisements and afflictions. And hereupon, to conclude his matter, job sayeth, that his days are passed, his thoughts vanished, and all his enterprises broken of and disappointed, and that he had bad darkness in stead of the light, and when he thought that the day sprang, he had night. To be short, he showeth us that there was no end at all of his miseries, and that there was no hope that ever he should continued as touching the present life. And for this cause he addeth, Then said I to rottenness thou art my father, and unto the dust, thou art my mother and my sister. As if he should say, It is not for me to regard either kinsfolk or friends any more here below. For God hath hidden me from them, and cut me of from the rank and company of the living I am like a wretched carrion, and I must not look to return again, to say that any creature can ease me, That matter is out of all question, & so am I utterly dispatched, there is no more remedy in my case. What is mine expectation? I have no more (sayeth he): when I have looked up and down, I must go down into the pit, and my bed must be bylowe: that is to say, in death, whatsoever I hope for, or how soever I build: for the Hebrew word that job useth may come of building. And it is a very fit similitude when he speaketh of hope or expectation, and yet nevertheless hath an eye to this building. There was a doubtfulness in the word as in respect of the signification. Therefore it is all one as if he had said, Although I be patiented and prolong my misery continually: yet remaineth there nothing for me but the grave. And he likeneth this expectation of his to a building. I may well build (sayeth he) in thinking there is still some hope left for me: but shall I speed ever the better? Not (says he). When I have builded my best, I shall have none other house but my grave. It seemeth that job speaks here as a man that had no more taste of the heavenly life, nor witted what Gods mercy meant. But it behoveth us too consider too whom he telleth his tale. True it is that heretofore when he was in his fits, and disputed against God, he showed well that he had terrible conceits, which notwithstanding he resisted. But after he hath treated of the fits that he felt, he showeth what the folly of them is, which would have God's favour to utter itself [unconstantly] in this present life, upon the good and faithful, and that if God show not himself merciful here in the open face of the world towards those that are his, it aught to be concluded that he hath forsaken them, and they be utterly past hope of recovery. job mocketh at this gear. So then, he telleth his tale too such as would see men's full payment in this transitory and decaying life. But it were an overfroward doctrine to judge so, (as I have declared already.) Wherefore let us mark that job is not here as a man in despair: but he reproveth the folly of such as said they were his friends, and yet would make him believe that even here in this world we shall surely perceive whither we be in God's favour & grace, or whither we be forsaken of him. For the better comprehending hereof, let us look upon the argument that S. Paul maketh, when he intendeth to assure us of the last resurrection. We are (sayeth he) the wretcheddest of all men on the earth. Let a man compare the Christians with the despisers of God, with the Heathen folk, with the hypocrites and with all them that: spite God to the full, & see which of them are best entreated. It is certain, that take one with another, a man shall see more prosperity in them that are given to all evil, than he shall do in them that walk in the fear of God. And why? For as our Lord is near unto us and watcheth over us, so if we do amiss he amendeth it: as a man will have more care to correct his children than his neighbours. God therefore, to show the love that he beareth us, chastizeth us when he seeth us do amiss. Again he intendeth to prove our obedience as good reason is he should: and he intendeth to ratify our faith. For faith is so precious a thing, that it deserveth to be tried as gold and silver, or rather more, as S. Peter telleth us. And moreover we know that the Devil ceaseth not to practise all that is possible against us: and after as he seeth us heedful in the service of God, so much the more is his rage set on fire. Also look how many wicked folk there are, so many enemies have we, and Satan serveth his turn by them to trouble us. Therefore we must not marvel though God's children be most miserable in this world. And S. Paul useth the self-same argument to show that we look for a better state. Sigh that men shake us of (sayeth he) sith they tread us under their feet, sith we be a reproach and laughingstocke to the whole world: in what case were we if we hoped not for the resurrection that is promised us, that our lord jesus Christ must come, and that then we shall perceive we have not served God in vain. If we had not this, there were no more God in heaven, there were no more justice, there were no more providence. You see then how S. Paul's argument must serve us as a key to open this text. Ye see me (saith job here) as a man past hope. When I have made all my windlasses, I must be fain to come to the grave, there is my lodging, I see nothing but rottenness round about me. Sigh it is so, will ye make me believe that God doth handle men here beneath thereafter as he doth love them or hate them? For as for me, I know I have endeavoured too serve God, and I am not disappointed of mine expectation. Yet do I see myself handled as roughly as may be, every man looks a skew at me, I am as a gazingstocke and a common by word. What remaineth them? Either I must bury all the benefits and privilege that God hath given me, and cast them quite away: or else I must conclude that God mocketh and abuseth his servants, and that it is in vain for them to trust unto his promises. And would ye have me to fall into such a wickedness? Then sith the case standeth so, let us understand that we must not judge of God's love or hatred by the things that we see now. But let us proceed further, and consider that God loveth those whom he scourgeth, and keepeth the taste of his goodness in store for them, though it be hidden from them for a time, when he showeth nothing but utter rigour against them. Therefore let us comfort ourselves in it and say, yet will I hold still this hope continually, that my God will at length pity me, and that I shall perceive him to be my father. And although I have happened to lift up myself against him for a time, yet will I still return to the said conclusion. We see then what manner of doctrine we have to gather of this sentence for our better edifying: that is to wit, that we must take all the miseries of this present life (and specially all those which we ourselves feel and which we see in all God's children) as an open declaration that God reserveth much better things for us: and the same must be a cause to confirm us in the hope of the heavenly life as we now see that Paul speaketh in the second to the Thessalonians. For in rehearsing that one had suffered many things, and had been vexed by the wicked: It is (sayeth he) an evident token of God's just judgement, for it is a reasonable thing and agreeable to his nature, to give you relief when ye have been so oppressed: [and therefore] assure yourselves that seeing you have not had your rest upon earth, God prepareth it for you in heaven. Again on the otherside, if it be a thing that standeth upon God's justice, that the wicked should be punished according to their deserts, and yet notwithstanding we see it not done in this world: assure yourselves, that in your adversities, troubles and miseries, God doth as it were in a glass show you, that you shall oneday come unto him: and that also is the very thing whereunto your hope must be referred. So then as long as we be in this world, if God sand us never so much poverty and tribulation, let us learn to be drawn to the hope of the heavenly life. When we see good folk and Gods silly children roughly handled, laughed to scorn, their patience abused, and themselves left succourless: I say when we see all this, let us understand that God declareth, that although things be confused in this earthly life: yet must we not therefore run out of square, but look further afore us, how we must not nestle ourselves in this world, nor in these corruptible things, but only pass through them, and right swiftly and as it were a full gallop. Furthermore if god spare us, let us acknowledge that he pitieth us, & that his entertaining of us in rest, is to give us some taste of his goodness. But specially he will have the same too serve for the time to come, to the intent we should learn to be the bolder to trust in him, not doubting but he will deliver us from all the battles and assaults of this world, too make us partakers of all the benefits which he hath prepared for such as come willingly to shroud themselves under the shadow of our Lord jesus Christ.  
Now let us cast ourselves down before the face of our good God with acknowledgement of our sins, praying him to make us so to feel them, as we may return to him unfeignedly, & in returning come with true faith and repentance, desirous to be rid of all the vices & corruptions of our flesh, not doubting for all that, but that our Lord will always behold us with pity, and receive us to mercy, for his sake whom he hath given us to be our mediator. And so let us all say, Almighty God, etc.    


The lxvij Sermon, which is the first upon the xviij Chapter.  
THen Bildad the Suit answered, saying:  
2 When will ye make an end of your words? hearken and let us speak.  
3 Wherefore are we counted as beasts, and (in your opinion) are dullards and of no value?  
4 This man teareth his own soul in a rage: shall the earth be forsaken for thy sake? Shall the Rocks be removed out of their places?  
5 Verily the light of the wicked shall be quenched, and the spark of their fire shall not shine.  
6 His light shall be dimmed in his tent, and his lamp that shineth upon him shall be put out.  
7 His steps shall be restrained, and his own device shall cast him down.  
8 For a net is spread out under his feet, and he shall walk upon Snares.  
9 The grins shall catch him by the heel, and the thieves shall come upon him.  
10 His pitfall is hidden in the earth, and his trap in his way.  
11 Fearfulness shall make him afraid on every side, & drive him too his feet, and which way soever he go they shall make him to fall.  
I Have told you heretofore how it is a true and very profitable doctrine, that God punisheth men's faults too show himself too be our judge: so the same be understood and handled skilfully. And her by we see how it is not 〈…〉 ugh to take some point of holy Scripture in general: but that we must so apply it to our use, as we may far the better by it. Also experience showeth what a number there are that abuse the holy Scripture by tossing things to and fro and by taking them at all adventure. That which they speak is true, so it were well applied. But what? They turn it clean contrary to the meaning of the holy ghost: and so is the truth utterly corrupted. The self same thing doth Bildad here a new. For he undertaketh that which he had spoken afore: namely that although the wicked prospero for a time, yet shall they be confounded in the end, and God will not suffer their prosperity to last for ever. This is true: But therewithal he passeth measure, by upholding that the punishments which God sendeth upon the wicked, are always so full and apparent, as men may finally discern by eyesight that God judgeth them in this present life: whereas contrariwise, that is not always seen, nother must we make a general rule of it. Lo wherein Bildad is overseen, yea notwithstanding that the doctrine of itself be good and holy. And so although that at the first blush there seem to be no harm in it: yet if we be once thoroughly persuaded of it, (that is to wit, that God punisheth all wicked men so as it is seen to the eye:) great danger will ensue of it. For proof thereof, if things fall out contrary to our expectation, it will seem unto us that God is no more the judge of the world, that he hath given up his office, and that things are ruled here by fortune. And that is a cursed blasphemy. Hereupon we shall be tempted with such impatiency, that we shall stomach when we see that God setteth not a stay in things disordered. And finally we shall be provoked to give ourselves to all naughtiness. For we shall think it but lost time that is spent in doing good, seeing that God hath no regard of men, to guide them, but leaveth them as it were at random. To be short, so little shall we be able to call upon him, that we shall be utterly estranged from him. And so under the shadow of a good doctrine, Bildad turneth all Religion and all fear of God upside down, and setteth men in state of despair. Thus ye see why I said that it standeth us greatly on hand to desire God to give us skill too apply too our own profit and edifying the things that we read in the holy Scripture, and what soever else is showed us at all times concerning his judgments. First of all Bildad is grieved that he was not hearkened to, and for that his sayings were not received. Verily if he had taught faithfully & to purpose, he had had just cause to be displeased. And why? For if we be appointed to bear abroad God's word and doctrine of salvation, & see that the men which hear us are hardened, or else hold scorn of the thing that we tell them: surely if we have any zeal to Godward, and reverence his word, we must needs be grieved and sorry [at the heart.] And why? For that despite toucheth not us, but the living God whose messengers we be. Therefore he that serveth God faithfully in carrying abroad his word, must be sorry if his labour profit not, sith that men do wrong unto God in not receiving his word. And on the other side we must (as much as in us lieth) procure the health of men's souls. For we see that men go to destruction because they give not ear unto God. And when they be so headstrong against good counsel, behold they are utterly undone. Aught not this (say I) to vex us at the heart? Then if Bildad had taught as he aught to have done: he had had just cause to complain of men for not hearing histale. But for as much as he corrupted the truth, and turned it into a lie: there is no reason he should be grieved. Notwithstanding, whensoever any man offereth us any doctrine, we be warned hereby to discern what is in it, and not to reject the thing that we know not, as we see some do, which make no great matter to reject all, if a man go about to show them that which is for the health of their soul. Therefore let us not have any such pride in us. For we shall not only grieve the men that seek our welfare and are willing to do us service: but we shall also grieve the spirit of God that dwelleth in them and giveth them the love to edify us and to offer us that which is good and convenient for us. You see then how we have need to beware of despising that which is offered us, till we know what is in it. Furthermore when Bildad doth here upbraid job, that he teareth his soul as in a rage: thereby we be warned (as I have touched afore) that when men martyr themselves in their passions, they gain nothing by it but that they plunge themselves still more and more in their misery, which shall also return upon their own head. True it is that the man which is in adversity thinks himself well eased by his murmuring, by his storming, and by his stomacking, specially if he belike out some blasphemy against God. Lo (I say) how men would fain wreak themselves when God holdeth them in adversity. But what? Do they further their case by it in the end? Not: Clean contrariwize they do nothing else but rend their own souls, yea even furiously, as it is said in this strain. The very Heathen men had skill enough too say, that a man's choler is a burning and heady furiousness. Now when a man cannot submit himself too God in his adversity, but sharpeneth himself still more and more: I pray you is it not all one as if he were stark mad? Is it not all one as if he would stand against God? I say not that we should be utterly without passions when God sendeth us any adversities. But if our affections be unbridled and unruly, and serve to kindle us and to spur us forward against God, so as we be full of bitterness: then must it needs follow that we be possessed with fury, (as I have said already) seeing we come to justle after that sort against God. And durst the creature do so if he were not bereft of his right wits and reason? Not surely dared he not. Then see ye a text which we aught to mark well. For although Bildad do misapply it to the person of job: yet is the sentence true in itself, and aught to serve our turn in as much as we see that impatiency is a kind of madness in a man. And what is meant by Impatiency? It is not simply a grief conceived of the misliking of our adversities when we be weary of them: but it is an excessive heart-burning or stomaching against them, when we cannot submit ourselves simply unto God too dispose of us at his pleasure. Therefore if our passions be so unruly as we can not keep any measure in our adversities: then doth impatiency overmaster us. And if we have no hold nor stay of ourselves, we must needs conclude that we are no better than fantic folk against God, yea & utterly out of our wits. True it is that we will not confess it to be so: but for so much as the holy Ghost hath avouched it, would we have a more competent judge? And if we look well into ourselves, there is nothing in this text, which very experience showeth not to be too too true. So then let us assure ourselves that he which hath the power to bridle his affections and to hold them short, hath gotten great wisdom. And undoubtedly, to the self same purpose also S. james sayeth that if any man want wisdom, let him ask it of God. And why? For (he had spoken afore of patience) my friends sayeth he, whensoever God afflicteth you, & that you light into temptations, assure yourselves it is for your profit & welfare. Yet followeth it not but that the same may seem strange, and few men shall agreed thereunto: But if a man have need of wisdom let him resort unto God. As if he should say. It is true that man's mind will never think that all temptations and adversities are benefits of God's procurement towards us: & the fault is because we be misadvised & know not what is expedient for us. What is to be done then? For as much as we want wisdom, specially when our passions overmaster us, & trouble our minds: let us repair unto God: for he can well skill how to supply our wants. Thus ye see what we have to gather upon this sentence: namely, that we must apply our endeavour to bridle our affections, that we be not in to great a choler when God afflicteth us: assuring ourselves that if we take it patiently, God will turn all to our profit and welfare. Contrary wise if we stomach matters, & will not assuage our miseries with the comfort that God giveth us: what will be the end of thee? Even such as Bildad showeth here: that is too wit, we shall but tear our own souls, as we see a wretched madman do: he flings himself into the fire, he leaps out of windows, and he hurteth one while himself and an other while othermen, when the fit of his frenzy taketh him. Even so shall we do when we be carried away by our choler. For we will make no bones to rush out of square against God, not remembering a whit, that all shall turn to our own confusion. Therefore we have need to weigh well this doctrine: that is to wit, that we tear not our own souls, but learn too refer ourselves wholly to God's good will, that he may do to us what it pleaseth him. Thus ye see in effect what we have to bear in mind. By and by after, it is said: Shall the world be changed for thy sake? Shall the Rocks be removed out of their place? Some expound this sentence very curiously, thus: Shall the world, that is to say, shall the order that God hath set and established, be changed? And shall the Rock, that is too say, shall God which is the strength of the world, [he removed out of his place]? But these are things to much racked. Bildad meant too speak more simply: namely that job in his talk perverted the order of nature. That in effect was the thing that he meant. And why? For Bildad had set down, that assoon as God had made Heaven and earth, and settled the natural order that we see, it behoved also that his justice should have his course. This is very true. Howbeit he mistaketh it, in that he would have God's justice to be altogether apparent, so as men might know it and behold it with their eyes and as it were touch it with their finger: wherein he beguileth himself. Nevertheless it is good to understand his meaning, that we may gather the instruction which is contained in it. His saying is, shall the world be changed for thy sake? That is too say, How understandest thou it? For thou reasonest that God doth not so execute his justice here below, as it may be known. And would not God have his judgements known forthwith fronthe time that he had established this order in the heaven, the air, and the earth? when we behold God's works both above and beneath, is it not to the end that his goodness, his wisdom, his rightfulness, and all his virtues should be known? Yes out of all question. To what end hath God set out so fair a lookingglasse in all his creatures? Is it not to the end too be glorified at our hand? Now sith it is so, like as God uttereth his virtues in all the rest, so also will he have us privy to his judgements. This is true in some respect: that is too wit, so it be understood as it aught to be. But Bildad stretcheth it out to generally. What is to be done then? As often as any man speaketh to us of God, let his works which he showeth us & are nearest unto us, lead us continually higher unto him. As for example. The Scripture speaks oftentimes to us of that which we see daily: that is to wit, that God sendeth rain & fair wether, maketh the earth to yield fruit, and causeth it to nourish us. Now it is not enough for us to know that rain & fair wether come of God, and that when the earth yieldeth us food, it is through his grace. True it is that those are the foundations: but yet must we go further, and mount up higher: that is to wit, that if God give such power to the earth, it must much rather needs follow that we receive our strength of him: for we be much nobler creatures. Is not the life that is in us a far greater & excellenter thing, than the power that the earth hath to yield fruit▪ Yes certainly is it. Then behoveth it us to acknowledge, that the same is one of gods works, and that it proceedeth from him. Again if God have a care to feed men in this world: think we that he which is a father in that behalf, and vouchsafeth to have regard of our bodies which are but wretched carcases, doth not make much more account of our souls? Also, if after the casting of seed into the earth and the rotting of it there, he 'cause it to spire again and to bear fruit anew: can he not restore us to a better life though we go to corruption, seeing he showeth such power in the order of nature? Besides this, God keepeth a steady hand in making the Sun to rise & go down every day. Moreover the moon finisheth her circuit every month, and the sun every year, and we see the orderliness of the stars and the planets. Now then, as often as we behold these things, we must conclude that God is through steadfast in his truth, and that he giveth us some instructions and signs thereof here. When we see such a constancy settled in the order of nature: what shall we think of the promises that belong to our salvation, which is no corruptible thing nor subject to the alterations and changes of the world? Lo how the holy Scripture traineth us higher and higher by those works of God that are nearest and most familiar to us. Nevertheless it behoveth us also too have skill to discern between God's works as need requireth. As how? Ye see how Bildad is utterly confounded in his own matter. For he sayeth that because God hath created the world in settled order, and maintaineth it in the same: therefore it followeth that his judgements are all certain, & that men may see them and know them. But that is an ill consequence. Why? God's will is that the sun should rise and go down, and thereby we be ascertained that he will give us all things necessary for the preservation of our life, even to the worlds end. When we see the vines, the trees, & the earth yield fruit, well▪ God showeth us that he hath a care of this present life, notwithstanding that it be flightful & drooping. But his so doing is as it were to take us by the hand to lift us up to heaven unto himself. God then will have us to know this most certainly, & so commandeth us: but as touching his judgements, that is an other case. For it is his mind, that we should have but only a taste of them in this life, & that we should wait with patience till he show them to the full in the latter day. For than shall the things be set in order which are now out of order: & until them, God will not execute his judgements but in part. And so the conclusion that Bildad maketh here, is not good nor convenient. For he mingleth two things together, between the which there is great diversity. Wherefore it behoveth us to use discretion in this behalf. Now we understand how this sentence is true, & yet misapplied. This sentence is true, inasmuch as the order of nature teacheth and counseleth us to seek the things that are higher, that is too wit, to know the wisdom, righteousness, goodness, and trueness of God: not only in things that concern this transitory life, but also in things that pertain to the everlasting kingdom of heaven. And if we do it not, our unthankfulness is to heinous & shall not be excused. For aught not the wines to put out our eyes? aught not the rivers, the fields, & all other like things to do the same, wherein God showeth & representeth himself unto us? If we conceive not that: must not our blindness, (that is to say, our perishing in our own ignorance) needs be wilful? But now let us come to that which is spoken here. Verily the light of the wicked shall be quenched, and the lamp that shineth upon his head shallbe dimmed: there shall not remain one spark of his fire. By such similitudes Bildad meant to signify in effect, that God will not suffer the wicked to prospero for ever. Howbeit we must mark well that it is very true, that God will give the wicked leave to live at ease for a time, and to triumph and ruffle it out, as though they had fortune in their hand. If Bildad had been ware of this point: he would not have locked up himself so straitly as he doth afterward. And why? He granteth here that the wicked may sometimes prospero. Wherein is it then that he overshooteth himself? It is in that he foresetteth the time and in manner the day that their prosperity should take an end, & God should turn their laughter into weeping. But it is not for us too appoint that. And why? God may sometimes lead forth the wicked in prosperity even to his grave so as the world shall see it, as I have partly touched: that is too wit, they shall go down into the grave without trouble in the turning of a hand, according also as it is said in the Psalm. Behold (sayeth Dauld) God's children drag their lines and cords, they do put pine away here below, it seemeth that death pursueth them, and yet notwithstanding will not take them away. But how far the wicked? They be lusty and strong, and die ere they be ware. Sigh it is so, let us mark well▪ that it is not for us to set God any term, too say that he should quench the light of the wicked in this world, & thrust them into darkness, that is to say, into confusion. We cannot do so without controlling of our God. Besides this, we be advertised that his pleasure is it should be so. For he intendeth to reserve some judgement to the latter day. What is to be done then? First let us mark as it is said here, that the despisers of God, or the hypocrites shall have as it were a lamp burning in their house. Surely he expresseth the matter by the divers terms of libg●, lamp, and shining: but Bildad'S speaking here is after the ordinary manner of the holy Scripture. Nevertheless this light betokeneth nothing else but that the wicked live at their ease and in pleasure, and that God seemeth to sawor them, like as on the contrary part it is a very common thing to have our tribulations and anguish likened to night and darkness. But now let us come back again to the matter. The despisers of God, and folk of loose life, or else such as have nothing in them but hypocrisy, may well prospero for a time, and we see it, yea and it standeth us in hand to be well acquainted & enured with it: for if we found it novelty to us, we shallbe troubled and vexed, and we shallbe forced to give over God's service. Therefore it behoveth us to be at this point, that if God suffer the wicked too live merrily, and to rejoice, & to take their pleasure here below: we must not be astonished at it. Mark that for one point. And it is an exercise that is very needful for us. No doubt but it will seem hard to us: howbeit it behoveth us too accustom ourselves too it as I said afore. Moreover let us mark secondly, that our Lord will quench all the said light, & when the wicked have sported themselves a while, all their pleasures and pastimes which they have taken up must be dearly paid for. And why? It cannot miss but that their light shallbe quenched. Also this is it that David standeth upon in the. 37. Psalm. For how exhorteth he us, not too repined at the ungodly when we see them triumph after that manner, and it seemeth that all the world is theirs, & that their life may be esteemed happy, and they themselves also do glory in it, as though no men were beloved of God but they? What reason doth David allege to assure us? for he sayeth that all this shall pass away. Let us tarry (sayeth he) and we shall see that all the happiness which the wicked surmise themselves to have, is but cursedness. True it is that they shall be sure enough of their good fortune as they term it, & they shall like of it too-too well: but in the end God will throw them down. Then if we will not be misprovoked by being in company with the wicked, we must learn to pass beyond the world, & to understand that God will show how it is nothing worth too have had the ease of this world, & that it is a joy of no continuance. True it is that God doth sometimes bear up his servants in their infirmity, so▪ long till he cut off the edge of the wicked men's prosperity, according also as it is said in the Psalm, that if we should be always in adversity without any release, we might reach out our hand too do evil: that is too say, we be so frail, that although we called upon God, and were desirous too serve him: yet might we be tempted to break square, if God did not both moderate our afflictions & also repress the wicked by giving them such blows as should beat them down to the ground. God then may well execute some of his judgements even in this transitory life, to the intent to support us after a sort: but that is not always, nother must we make a general rule of it as Baldad did. For if we say that God will quench the light of the wicked, and being demanded when, do answer, to day, or to morrow: [I say] if we set God a term after that sort: he will give us leave to be disappointed of our hope. Therefore let us put that into his hand: he knows the time and season wherein the wicked should be rooted out. Sometimes he satteth them as men do oxen and swine, according as it is said in the prophet. Nowif a man f●● an ox or a swine it is not to travel them when they be full fed, it is not to put them to cold and heat, it is not to set them to labour as other beasts: but it is to snetch the Ox & to cut the swines throat. Even so doth God fat the wicked till they come too the brim of their grave. And therefore let us mark well what I have said afore, namely that to rest ourselves upon God's judgements, we must mount above the world, and we must look unto the things that as yet are hidden from our eyes. Thus ye see what we have to mark. And so when we see the wicked advanced and all things fall out as they would wish: well, must we think it strange? Hath it not been so from the beginning of the world? Have not the fathers of old time been assaulted with the same temptation, and resisted it? Then let us leave that to God Only let us know that all the pleasures which the wicked do take in this world, shall turn to their confusion, and it were much better for them that God had dealt niggardly with them, than to have given them so liberally of his benefits. And why? For according as they have abused his goodness, so must they also be fain to be punished so much the more grievously for their unthankfulness. Also let us tarry till God work in doing his office, that is to say, till he quench the light of the wicked. And herewithal we have to mark well the manner of speeches that are set down here: as when Bildad sayeth, That nets are laid under the feet of the wicked, that they cannot pass but through straits, that when they rise up they shall be caught as in a pitfall, and that snares are pitched under their feet, howbeit that those snares be covered and are not to be perceived. According hereunto David also sayeth: that the wicked shall walk always upon ye. True it is that their way glistereth, and is fair to the eye: but there is no sure footing for them, & God will make them tread a step awry to break their neck before it was once thought of. All these similitudes agreed in one: that is to wit, to show that although the wicked do prospero, and their happiness is wondered ●●, and had in estimation, yea and coveted of all the whole world: yet notwithstanding they go to destruction. Every man will say: I would I were in such a man's case: but we see not the snares that are covered in the earth. It will seem that God beareth up the wicked, and that they have wings to fly with. But what for that? If they sty high, it is but to tumble down the more unhandsomely: and if their feet be upon the earth, there are snares under them. True it is that we see them not: but when we be warned of them by God's word, we must look upon them by faith. Notwithstanding if Bildad had understood well what he said, he had not been so hampered in the snares of contrariety. Why so? For in saying that the snares are covered under the wicked men's feet, he should have remembered that is not in us to espy them, until God show them. And when shall that be? Surely it is not for us to appoint him any time Then must men submit themselves to God's providence, and not set down a general rule or Law, to say, God will do so or so. But let us on our side look to apply the said doctrine to his right use. seeing it is said that there be snares under wicked men's feet: well, let us pray God to lead us by the hand, assuring ourselves that snares are laid in this world for men. For Satan not only assaileth us with open war: but also layeth ambushes for us, and practiseth our destruction privily as much as is possible for him. We therefore should not know how to step one pace in this present life, but we should be in danger to be caught in his snares. But what for that? When Satan hath laid his snares and grins for us, and is even ready to catch us: our Lord preserveth us. Our way is made afore us, yea and we be hold up and guided by the very Angels, as it is said in the. 91. Psalm. As for the wicked, they have their snares always pitched. True it is that they soothe themselves, and other men also do think them to be exceeding happy. But that is because they know not what is prepared for them. For it is not enough to know that snares are laid to catch the wicked: but we must note also that they be covered. Therefore when we see a fair and pleasant way, and the wicked frisking and scoterloping, and it seemeth that God can no more hold than back: Yet let not us cease therefore to conclude, that a horrible destruction is prepared for them. And why? For we must not judge after our own conceit and seeming: for such as do so, falsify the holy Scripture. If we be desirous to see the snares: it is said that they be hidden in the earth: and therefore let us be contented to be ignorant, till God discover his judgements unto us: I mean his secret judgements which cannot he conceived but by faith. For if we would have experience of them after our own fancy, that were nought. You see then how the faithful aught to bridle themselves as often as God shall seem to favour the wicked, & not to be minded to punish them, nor to bring them to accounted. Wherefore let all good men stand always upon this conclusion. Well, I know not what these men's end will be: but yet is God the judge of the world: I will wait patiently, till I see the falling out of the matter and when I shall have once perceived that the wicked are caught, I doubt not but God accomplisheth that which he sayeth, though the mean how he doth it be not known to me. Therefore will I not mount above my bounds, it sufficeth me to give glory unto God in all things that he doth, and therewithal too pray him that I may profit myself thereby: for it is not for me to put him to his stint. And here is mention made of the Heel▪ purposely. For although Bildad had an eye to that which he had spoken, that is, that the snares were under the ground, so as the wicked were caught with them: yet notwithstanding, under that word Heel, he showeth that we must not marvel though God make not the wicked to stumble at the first blow, but suffer them to run a long race. For when it seemeth that they be come to the uttermost, to triumph more than ever they did: then he beareth them down, and giveth them such a counterbuff as maketh them too break their neck. Therefore we must not wonder at it. Then let us suffer God to wait upon the wicked, and in the end to take them by the heel to throw them down hadlong. Thus ye see to what purpose the word Heel aught to serve us. Now Bildad addeth immediately, that fearfulness shall dismay him on all sides, and make them to fall every where. He had said that they should march in narrow places, & that whither socuer they went they should not escape the ambushes. True it is that the wicked shall have room long and large enough to sport in, according as we see how they leap about to and fro: and therefore it seemeth not that they walk always in streyts. Indeed we see it not: but they themselves feel it much better than we can imagine. Again, albeit that we see it not continually: yet doth God at length perform that which is said here, even according as Bildad uttereth it: namely that fear shall dismay them. But he mistaketh the word fear, as though God's enemies should needs know and conceive their sins too be afraid and to repent them: and that is not so. And why? These two things, namely that the wicked should be amazed with fear, and yet be merry and triumph, cannot stand together. For when the despisers of God would be merry, they overshoot themselves, they forget themselves, they become beasts, they believe they be able to work wonders, and they think themselves the happiest men in the world that they can anger God. Lo what the joy of the wicked sort is: that is too wit, a furious joy, and a joy that so bereeves them of their wits and reason, as it leaves no modesty at all in them. But yet in the mean while God doth now and then call them to accounted, and he summoneth them within so as they be constrained to perceive, that they must be fain to come before him: And yet for all this they bury that knowledge as much as they can, and are contented to abide deaf and blind, and nother to see no● yet to hear what God showeth & telleth them. Now we see how we aught to set forth this lesson, that we may practise it too our profit. It is in effect, that although the wicked have the world at will: that is not as much to say as their life is therefore happy. And why? What is the chief welfare of man? To be sure that his conscience is quiet and at rest, so as he may go on in true constancy through life and through death, yea and even be merry. But doth that befall to the wicked? Not: for although they strain themselves to set light by God, and to be void of sadness: yet are they feign to be sorry & out of quiet spite of their teeth. Hereby we see that their life is unhappy, for all the goods that they can have. And so if we understand that God will be merciful to us, although we be vexed on all sides: yet is it a comfort to us in the mids of all our sorrows, that we are sure that God will end them to our profit and welfare, & to the confusion of our enemies. Thus ye see how we must practice this lesson. Verily it deserveth to be discoursed more at length, and so it shall be by God's leave at the next Lecture. But as now the present time will not suffer us to go any further.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him that when he hath made us perceive ourselves well worthy to be bereft of all light, and to be cast into horrible darkness for rejecting the grace of his holy spirit which he had offered us: it may nevertheless please him to pity us, and like as he hath once enlightened us by his word and holy Ghost, so too increase the same light more and more in us, and specially too make us too prospero in that which he knoweth to be fit for us. And yet in the mean while that he suffer us not too be tied to the corruptible goods of this world, to rest ourselves to much upon them: but that we may always go forward to the everlasting heritage prepared for us in heaven, so as we may not be vanquished by the temptations that may befall us, but get the upper hand in all battles wherewith we be assailed, waiting till our God have delivered us from all miseries of this world, and taken us up into the blessedness that is prepared for us in heaven, where we shall have our full contentation. That it may please him too grant this grace not only to us, but also to, etc.   

The lxviij Sermon, which is the second upon the xviij Chapter.  
12 His strength shallbe in famine, and breaking of anguish shallbe at his side.  
13 The firstborn of death shall eat up his branches or the members of his skin, yea it shall eat up his members.  
14 His hope shall be rooted out of his tent, and the king of fear shall make him come.  
15 He that is none of his shall devil in his tent, and brimstone shall be powered upon his dwelling place.  
16 His roots shall whither bylowe, and his boughs shall be cut off aloft.  
17 His name shall perish from of the earth, and he shall have no more renown any where.  
18 He shall be cast out of light into darkness, and driven quite out of the world.  
19 He shall have nother Sons nor graundchildrens among the people, nor any overliver in his dwellings.  
20 They that live after him shall be astonished at his day, and they that go afore him shall be caught with fear.  
21 Surely such are the Tents of the wicked, and the place of him that knoweth not God.  
We have too go forward with the matter that was begun yesterday. For here Bildad showeth that God suffereth not the wicked too scape unpunished, howsoever the world go. This saying is very true (as I said afore) if it be rightly understood: that is to wit, provided that we mind not to bind God in such wise as we have been wont too do, to punish the wicked after this manner or that manner, but give him leave to execute his own judgements. And now let us look upon that which followeth. Here Bildad sayeth first of all, that famine shall be the strength of the wicked, and that breaking shallbe ready [or just by him] at his side. When he speaketh of strength, no doubt but he meaneth not all ability: as if he should say, that the wicked man's nurrishment shall be turned into hunger? And hereunto agreeth the second part of the strain where he addeth, that his sides [or ribs] shall do nothing else but burst asunder. For the ribs betoken strength, according as we know that the flesh alone were not able to bear up a man unless he had ribs which are of a harder substance, wherein consisteth all the force of him. Then in effect we understand that god will so curse the wicked, that although they seem strong, and well furnished of all that belongs to them, yet shall not that keep them from broozing and breaking. And that we may far the better by this sentence, we have to mark, first that according to the Scripture, Man is not nourished by only bread, but by every word that proceedeth out of the mouth of God. Wherein Moses doth us to wit, that the abundance which we have is not able to sustain us. What then? nothing else but the grace of God. If it please our Lord, we shall be fed though there want bread, drink & meat, according as he sayeth, he will feed those that are his, even in the time of famine. But contrariwise a man may have his garners full and well stored, and he may be so full till he burst: and yet shall he not be sustenanced ever a whit the more for it. To be short, God showed once in the Manna, how it is he only that sustaineth us by his power. If the food that we eat be blessed of God, it will serve our turn as the Manna did: and if there be any scarcity of it, God will well supply it. Again if God's blessing be not upon us, nothing can do us good, we must needs wax lean, we must needs starve and pine away with our abundance. Then is this sentence of Bildad'S very true, and we see there are many other texts of Scripture that agreed with it. Wherefore let us learn to profit ourselves by it, & let us understand that we have nother strength nor sustenance but by the spreading out of God's goodness upon us, which is the thing from whence we draw life, and the mean whereby we be preserved and maintained in our state: and therefore let us settle our whole trust upon that. Furthermore when we see the wicked to be strong: let us assure ourselves that it shall not last ever. True it is that we must not imagine as Bildad did, namely that God showeth to our eyesight the thing that is spoken here: but we must tarry patiently, and give God leave to execute his judgements when he shall think good. Thus ye see what we have to mark in this strain. And now he addeth immediately, that the first borne of death shall eat his branches, or the members of his skin, yea, it shall eat his members, for that parcel is repeated. Whereas mention is made here of the firstborn of death, it behoveth us too understand some exquisite kind of death. For when some men die, we see they pass away easily, & God spareth them. Othersome are tormented in such wise as they pine away by piecemeal, and are worn away too the hard bones: and othersome go away without any feeling. Then let us mark here, that this word, The firstborn of death, carrieth in it a great force, when a man is hold as it were upon the rack, and that God dismayeth him and frayeth him, and wraps him in anguish on all sides, in somuch that he seeth nothing but a bottomless pit of horrible fear. Bildad therefore sayeth it shall happen after that manner to the wicked. True it is that all of us are mortal, and that God hath put us into this world with condition to take us hence again. Surely we cannot come to the heavenvly life, except the corruptible that is in us be first put away as S. Paul speaketh What must be done then? Let every man dispose himself to die, assuring ourselves that God doth us an inestimable grace in voutchsafing to deliver us from corruption by the means of death: & that although this transitory lodging of our body be destroyed, yet will he rear up a new buyldingin us which shall be much more excellent, in as much as we shall be clothed with glory & immortality. But on the contrary part let us assure ourselves that our Lord will send the first-born of death upon the wicked, so as their death must be full of terror, without any comfort, & unasswaged of the misery that is in it. And here ye see that the thing wherein we differ from the unbelievers is, that although both of us must be fain to pass through death together, and that the same be common to all men without exception: yet notwithstanding God reacheth us his hand when we come to the point of death, so as we go to him with a quiet mind, & are able to commend our souls unto him with a true and rightordered trust, that he may receive them as a good and faithful keeper. But as for the wicked, they must be fain too go hence with great violence, and to be troubled and dismayed, and too strive with God and to storm, and to have nothing that may comfort them. Nevertheless let us bethink us of that which hath been said: namely, that this thing shall not be always apparent. For sometime God sendeth a violent death too his children. But although their body be pained, yet is not their soul therefore in the worse case. And this is it wherein Baldad was deceived, according as we have always too bear in mind, that we must not judge by eyesight: but for asmuch as God's judgements are hidden from us, and we know not how God executeth them: we must not use our own wit and imagination in that behalf. Howbeit if God execute his judgements after a visible manner: let us mark them, that we may take good by them. If we see them not: well, let us understand that he hath reserved the utterance of them till the last day, for the trial of our faith. But yet in the mean while we must be fully resolved, that although death be common too all men, yet are the faithful so comforted and strengthened by God's goodness, as they come willingly unto him, knowing that he will receive them, according also as they be sure that he will keep their souls well and safely unto the latter day: in so much that they cannot perish, because he hath committed them into the hand of our Lord jesus Christ, and he hath taken them into his protection. The faithful therefore will go willingly unto death. Contrariwise there lighteth an exquisite and dreadful death upon the wicked, because that first they know not whither they go, and secondly God's justice pursueth them in such wise, as they can conceive nothing but fear and dismaidness. When we hear that the said privilege is given to us, we have good cause to thank our good God, and to prepare ourselves to live or die at his pleasure. Then let us not be stubborn when he goeth about too take us out of this world, sith such comfort is prepared for us. Now it ensueth immediately, that his hope shall be rooted out of his tent, and that he shall be brought too the king of death. When he sayeth that the hope of the ungodly shall be rooted out of his tent: thereby it is done us to understand, that God will for a time lodge such as are unworthy of it, so as they shall have ease at will, yea and devil in palaces, while in the mean season the poor faithful ones shall scarcely have a little cottage too retire unto. Thus the despisers of God, which are given too all naughtiness, shall devil in this world as though the Lordship thereof belonged too none but them. They shall have wide and large houses, they shall have goodly long walks, and therewithal their trust shall be in their pleasures: that is to say, they shall think themselves so well settled, as they may never be shaken, according also as it is said in the Psalm, that they shall repined at the order of nature: and if a man look upon the buildings that they make here below, it seemeth that they be so highly advanced, as the hand of God cannot touch them. Thus ye see the two things that are showed us in this sentence, And therefore when we see the despisers of God in their bravery, and in their jollity, let us not be abashed at it. Why so? For it is not of late days that such trade began. Our Lord will have us to behold these things to the end we may know that we be not yet come to our heritage, but our salvation is yet hidden. Thus must we not be troubled nor offended when we see the wicked to prospero, & to have their full scope, & to have fair dwelling places, yea & to trust in their good fortune, and to be puffed up with pride, and to have so suregrounded hope (to their own seeming) as may be. When we see this, well, it is no new thing. But what? Let us mark how it is said, that hope is rooted out of their dwelling place: that is to say, that although the world see them in such p●pe now adays, & so fenced & furnished as they seem to be rampirde on all sides, & that no harm may come near them to encumber them: & although the world see them well at their ease, & that the same is like to continue with them ever after: yet will God perform that which he hath said And it is not for nought that he hath spoken both of their dwelling places & of their hope For therein it is showed us that God will not be letted to execute his vengeance upon them, notwithstanding that they be so highly advanced for a time, and as it were exempted from all the miseries of this world. And in the end it is said, that they shall come too the king of fear. Like as before, mention was made of the first-born of death, to betoken a violent death, & a death that is more terrible than common death: So likewise when Bildad speaketh here of the king of fear, he betokeneth a royal and exquisite fear, that is to say, the greatest fear that is to be found. True it is that by this similitude we may take the Devil for the king of fear: but the natural meaning is that which I have touched afore. And surely the firstborn of death, and the king of fear, are all one manner of speech. So then let us mark briefly, that here the wicked are threatened to be driven into such a terrible and excessive fear, that all the fears in the world which the godly do conceive, are nothing to it. And we must mark this sentence well. For if God send us any occasion of care and fear, we be grieved at it: and truly the chief benefit that we can wish in this life, is peace, so as we be set free and exempted from all misdoubting and carefulness. Yet notwithstanding if God will have us to care, we must not therefore be out of quiet. And why? For when we be overtaken with fear, although the same be great, yet is it the mean whereby God provoketh us to resort unto him. For we would never come to hide ourselves under the shadow of his wings, if we were safe and sure on all sides. It is with us as it is with little children: for as long as they be not afraid they sport and play, and run everywhere. But if they be scared with any fear, a man shall not get them out of their mother's lap. The little chickens would never gather themselves so hastily under their dams wings, as when they be scared and put in fear. We be so witless, that if we know there is no danger for us, we play the stray beasts. And therefore our Lord too draw us home too him, sendeth us such fear, as we be fain spite of our teeth too acknowledge that our life is unsure, if it be not guarded by God. Thus ye see whereto the cares and fears that God sendeth to his children, do tend. Again they be a mean too make them distrust their own strength▪ For we can never trust thoroughly in God, except we be discouraged in ourselves so as we know not where too become. Therefore it is good for us to be put in fear. Howbeit when we see the wicked in sure state, let us be of good cheer, for the rest that they enjoy as now, must in the end be dearly paid for. And why? They shall go too the King of fear: that is too say, they shall have such flighting as nothing may deliver them from them, but they shall live in extreme torment and anguish: in somuch that if a man would bring them back again to God, he should not prevail: and if he should tell them that they aught too humble themselves unto God that they might rest upon his goodness, they should not understand a whit what he meant, nor be able to taste thereof. Behold (I say) what the astonishments of the wicked are, which dally nowadays with God. Thus ye see in effect what we have to remember in this strain. And consequently it is said, that one which is none of his shall devil in his tent, and brimstone shall be powered out upon his house. Some men set it down, that he shall devil in his tent: howbeit because it is none of his own, brimstone shall be cast down upon it. But that is hard and strained. Let us mark then that Bildad meant rather, that the dwelling-places of the wicked shall perish, or else be conveyed over unto strangers. This is the effect of his meaning here, like as in other texts the like is said of vineyards and lands. And it is the same curse that Moses pronounceth against such as obey not God, nor have not served him, but have been unthankful and rebellious towards him. Thou shalt plant vines (sayeth he) and another man shall gather the grapes: thou shalt sow and another shall reap thy harvest: thou shalt build houses and strangers shall devil in them. Then if this curse be performed, we must acknowledge it to be the hand of God. And (as Bildad sayeth) they that possess great houses for a time, shall be cast out of them at length, and others shall come into them. Yea and even while they themselves devil in them, God will overthrow them. There shall need no extortioner to thrust them out, nor any other enemy to invade them & to spoil them of their possessions. For brimstone shall fall upon them from above, that is to say, God will find means unknown to men & extraordinary, whereby he will make the wicked to perish, notwithstanding that they be set up aloft in their shrines & noman put them out of them. You see in effect what is contained here. And this is a true and very notable sentence, so we hold us to the proviso that hath been set down by me. I say we must bear in mind, that God's judgements go not all after one rate in this world, nor are executed after one visible manner, that our senses may perceive them. Sometimes God causeth his children to be tossed from post to pillar, as we see: nother is it of the present time only that S. Paul said, we be without rest. meaneth he that it is a curse laid upon God's children, that they should be always wandering in this world? Not: For thereby they be taught, to seek their heritage & rest that is prepared for them above. Therefore whereas the faithful are as birds upon a bough (as men say) so as they wot not where to abide, but are removed to & fro: it is not executed upon them as a curse, but rather it is turned wholly to their welfare & salvation. Howbeit as often as we see our Lord leave the wicked & the despisers of his word: it behoveth us to understand, that he giveth a taste of his curse in that case. Again, when they devil quietly in their houses and noman troubleth them: God hath thunder and brimstone in his hand, and can soon destroy them. For although all men favour them, and that the world maintain them and hold them up so as they be thoroughly fenced on all sides: yet can not all that shut the gate against God, but that he may revenge on his side when he listeth. Immediately there followeth, that his root shall whither beneath, and his boughs be cut of above. Here now again Bildad doth us too understand that the wicked shall be confounded, notwithstanding that their state seem as happy as any may be. For thereunto doth this similitude lead us. certess he likeneth them too a tree that is rooted in the ground. Mark me a tree that is well planted, & afterward spreadeth out above as well in trunk as in boughs, which bear leaves, flowers and fruit: and even such is the outward show of the wicked, and of the despisers of God: & such similitudes are well worthy to be noted. For (as I have declared already) we must not be grieved at all when we see that God doth not at the first dash punish those that step out unto evil, but rather seemeth to bear them good will and to hear their petitions. This troubleth us, and our desires boil within us, so as we would feign that God should take vengeance out of hand. So much the more than behoveth it us too mark well how it is said here, that the wicked may well be like unto fair trees, according as it is said in the. 37. Psalm, I have seen the ungodly advanced so high, as he seemed like a cedar of Libanus. For like as Ceders are higher than other trees: even so are the wicked among men, in somuch as it seemeth that all men else should stoop under them. But what for that? I went by, (sayeth David) and kept on my way, and when I came back again I saw there was no print of them remaining. Whereas he sayeth he went by, he meaneth that he tarried patiently till God had accomplished his work, and that the full time was come. Even so must we do: when we see the wicked in prosperity, the same must not hinder us from following our course, till we be come thither as God calleth us. Thus ye see what we have to mark in this text, for the first point. Secondly it behoveth us too mark this threatening: that when the wicked shall have taken deep root, and be come to such prosperity as there is no likelihood that ever any wind or storm shall shake them: then shall their root whither beneath: that is to say, then will God work after such a sort, as they shall be thrown down and consumed: and their branches shall be cut off above: that is to say, God will persecute them by all means. Now when we see this, let us resort to the promises that are given to God's children: according as it is said, that the man which feareth God shall be like a tree planted by a rivers side, which always draweth moisture and nourishment too it, and that such as are of a perfect belief in God, are like thereunto, as it is said in leremie. Therefore let us pray God that we may draw moisture from him, and that the thing which is spoken in another place of the Psalms, may be fulfilled in us: namely that the righteous shall flourish as the palm tree, & prospero even in the house of the Lord: Also let us pray our Lord to nourish our root beneath, that although we carry no outward show before men, yet we may not cease to have our life hidden in Christ. And that if it please him to give us any countenance the same may be to the magnifying of his blessing, so as we may be an example and record of his goodness: and that if it please him at any time to cut off our boughs, he will also make that to turn to our profit, as when a man cutteth or shreddeth a vine, it is to make it bear good fruit afterward, whereas if it were let alone it would grow wild. Then let us be sure that if it please God to cut off our boughs, it is too make us yield the more fruit in him by taking away that which is superfluous in us, that all things may turn too our benefit. Besides this, it will serve also to restrain us from being tempted to pray God to make us like the wicked▪ that is to wit, to make us prospero as they do. Thus much concerning this similitude. And it is also said, that their memorial shall perish in earth, and that they shall have no more renown any where. True it is that we must not put our trust in this world, too seek renown and glory here. For the holy Scripture mocketh such kind of vanity, saying that such as do settle their names in earth, know not what God and his kingdom mean. Therefore we must not be desirous too make ourselves renowned in this world. Yet is it not in vain also that God hath promised it as a blessing too his children, that their name shall continued for ever, and that it shall be blessed. And how is that? It is because our Lord (spite of the churlishness of the world) will notwithstanding make his servants honourable and in good estimation. They may be despised for a time, yea and subject to many slanders and reproaches. But God will deliver them at length, and bring to pass that their righteousness shall be known. You see then that the memorial of good men and Gods children shall be blessed. True it is, that this is not always accomplished in the world, but yet it falleth out so oftentimes. Again whereas God speaketh of renown or memorial, he meaneth it in respect of such as have discretion too judge. For the unbelievers are blind and ignorant in discerning Gods children aright: but yet doth not that diminish any thing of the promiss that God maketh us. But now let us come too Bildad'S saying, that the memorial of the wicked shall perish. Let us mark that his so saying is a curse peculiarly belonging to the despisers of God, according to that which I have touched already. For they be drunken in their foolish ambition, so as they bear themselves in hand that their name shall never fade in the world but men shall have it in remembrance for ever. But we see how it goeth clean contrary with them. For what is the cause that they turmoil themselves after that sort? It is too have men to talk of them. Well then, are the despisers of God desirous to make themselves renowned in the mouths of men? God will turn it quite and clean to the contrary. For if their remembrance continued: it shall be in reproach, and men shall not speak of them but in scorn and mockage. And as for them that have been carried away with this said vain desire, do we not see that God hath buried them, so as men could no more tell what was become of them? Whereas it seemed that they should be talked of while the world endured, and whereas they themselves surmised that every of them should become greatest,) for although they saw many go before them, yet did every of them think with himself, I shall be chiefest:) yet hath God buried them as I said afore, and if men speak of them, after what manner is it? Every man is made privy too their naughtiness and shame. And doth not this come of the said curse of God? Therefore let us mark that Bildad hath expressed here the chief thing that those kind of men seek which are given to the world. And that aught to be well marked. For if God make our name to perish too the worldward: what loze we by it: what harm have we by it? For we know our names are written in the book of life. Be glad (sayeth our Lord jesus Christ too his Disciples) for your names are written in God's registers too your everlasting salvation. Is not this enough to content us? We be not like these fools that have none other immortality than to make themselves to be spoken of. For that were overgreat fondness. But we know that God hath written our names in his book, and ingroced the record with his own hand, that is too say, in his own everlasting determination, (for God's hand is the unchangeable ordinance that he hath appointed) and afterward ratified the whole with the blood of our Lord jesus Christ, & finally sealed it by the working of his holy spirit. Seeing then that we have our memorial there among the Angels of heaven, and among the patriarchs, Prophets and Apostles: have we not 'cause too be concontented? And so albeit that our remembrance be razed out of the world: yet shall we looze nothing by it. But we see that God maketh the memorial of his servants to be blessed, (as I said afore) notwithstanding that they be despised for a time, and counted in the world to be dirt and dung, as Saint Paul speaketh: for he likeneth them to guts full of filthiness that are cast away. Thus than the faithful are exercised for a time, yea & they are under the curse of men, as though they bore all the sins of the world: but in the end God maketh their righteousness to shine forth as the break of the day, and they are had in blessed remembrance. We see that Abraham in his time was despised and shaken off. What may a man think of jacob? and yet we see that their memorial is blessed. Every man ran upon David, they cursed him, they spited him, he become as a worm of the ground, he was made a scorn and mockingstocke to the veriest rascals, and every man did as it were loath him: and yet notwithstanding, we see that his remembrance is blessed, yea even in God's Church. For as for the unbelievers, a man must not seek to have any renown or remembrance among them, because they be wretched blind souls that cannot judge nor are able too discern between white and black. Thus ye see what we have to mark in this sentence. And consequently here is added, That they shall be cast out of light into darkness, that they shall be driven out of the world, that they shall have neither children nor Graundchildren-among the people, and that they shall have no overliver or heir in the land where they devil. Hear Bildad confirmeth the matter that he had treated of: which is, that if God make the wicked to prospero, that is not always. And that is very true. For what happiness is there in their state, seeing that all their laughter must be turned into sorrow. So then let us assure ourselves that the present light of the wicked serves but to lead them into the way of darkness. When we hear this: if we be in darkness (that is to say in adversity, according also as the word importeth) so as we wot not on which side to turn us, because we be beset with so many miseries round about, as we see no way out of them: well, let us for our part assure ourselves, that the same darkness be it never so great, shall be a path to lead us to God's light. For he hath wonderful means to lead his children too salvation, yea even when he seemeth fully minded to destroy them. Are we then as it were undone? Let us assure ourselves, that by that means God draweth us to salvation. Are we in thick darkness, let us assure ourselves that he can well bring us to light. Thus ye see what we have to gather upon this text. Contrariwise, do we see the wicked puffed up with their nobility, and make great braveries, and spread out their wings? Well, it is true that they are in great brightness: but let us tarry till God perform that which is said here: that is too wit, till he bring darkness upon them. Thus (as we see) here is a very profitable thing for us to know: which is, that although God make the wicked to prospero for a time: their case is never the better for it, for always the end must be looked unto. And contrariwise, though the poor faithful ones be distressed here, so as they wot not where to become: their state is never the worse for all that. And why? Let us look upon the end: which is, that by this darkness God meaneth too bring them light. Again, whereas it is said that the wicked shall have neither children nor offspring, nor leave any heirs in their dwellings: that is according to the curse of the law. For it is said that issue is a blessing of God. And although our Lord would that all the benefits of this life should be dedicated unto him, and that men should acknowledge him to be the author of them, and yield him praise for them: yet notwithstanding he avoucheth it to be a special benefit when he giveth men issue. Now although the law were not written in Bildad'S time: yet had he the same doctrine printed in his heart by God▪ that is to wit, that our Lord will root out the wicked, so as he will not leave one of their race, but all shall be brought to nought. If any man allege, that our Lord doth often suffer even his own children to be barren: the answer hereunto is, that such manner of cursings are oftentimes turned into blessings unto God's children. Neither must we make a general and indifferent rule to say, that God doth in all caces work his sayings visibly to the eye. For we must leave the choice of that too himself too dispose thereof in time and place as he shall think good. We may see then that sometimes a faithful man and one that feareth God shall have no issue in the world: and yet is it not too be said therefore, that he is cuised of God. For behold the first righteous man: what issue left he behind him? Yea and when the promise was made to Abraham, that his offspring should be as the sand of the Sea, and as the stars of the Sky. Had he a great number of children? How many children left he after his death? True it is that he had diverse other children besides Isaac: but God did cut them off, according also as they were not worthy too be Abraham's children. True it is also that after him his son Isaac had but two children: and one of them was a murderer in his heart, by means whereof he was feign to put away the other, and to banish him his house. We see then that although the godly leave no children after their decease: yet are they not therefore the less blessed of God. For they have an everlasting fatherhood in heaven, in that it pleaseth God to join them not only with all the Saints and faithful ones: but with the Angels also. But as for the wicked, it is too be known that the want of issue is a curse of God unto them. For to their seeming, all were forlorn with them, if they might not have an heir to succeed them. And God disappointeth them of it by his rightful vengeance, and as by a punishment meet for them, because it is altogether against their liking. This is it that we have to mark in this strain. Now furthermore Bildad concludeth in the end, that such as come after them shall be amazed at it, and such as go afore them shall be afraid, and that such is the dwelling of the wicked, & of those that fear not God. This serveth to confirm his matter: that is to wit, that God will punish the wicked in such wise, as the world shall be astonished at the sight of their state, it shall be so unhappy. This saying is very true, and we aught to advantage ourselves greatly by it, and bear it well in mind, provided that we follow not Bildad in enclosing job and all such as are afflicted, within the said cursedness. And why? For (as I have said) adversities light upon God's children, as well as upon the wicked. We must always beware that we let God alone with the guiding of all things, as unto whom it belongeth. So than if we be poor and afflicted, so as the world esteemeth us as wretches: let us not therefore cease to rest upon the goodness of our God, and too wait his leisure till he deliver us for a full ado, from all our necessities and afflictions, [which thing he will do] if we refer all unto him.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him too make us feel them in such wise, as we may humble ourselves and be sorry for them, and learn to take more profit of the miseries and adversities that are sent us in this world, than we have done hitherto: that upon the knowledge of our faults and sins, we may enter into examination of our life, to mislike of our vices, to the end that being received to mercy by the mean of our Lord jesus Christ we may have the more matter and occasion to trust to his goodness for the time to come, so that whereas we have to walk through many miseries and adversities in this world, we may not therefore cease to obey him always to the end. That it may please him to grant this grace, not only to us, but also, etc.   

The lxix Sermon, which is the first upon the xix Chapter.  
IOb answered and said.  
2 How long will ye grieve my heart, and undermine me with your words▪  
3 Ye have already ten times put me to confusion, and are not ashamed, and ye are hardened against me.  
4 If I have done amiss, my sin shall abide with me.  
5 But you magnify yourselves, and vaunt yourselves at my misery.  
6 Know ye that god hath besieged me with his power, & beset me round about with his nets.  
7 If I cry out by reason of violence, heanswereth me not: If I shriek out yet have I no right.  
8 He hath shut up my way, so as there is no passage out, and he hath put darkness in my path▪  
9 He hath bereft me of my glory, he hath taken the crown away from my head.  
10 He hath destroyed me on all sides, and I am vanished away: he hath taken away my hope as the hope of a tree.  
11 His anger is kindled against me, and he counteth me as his enemy.  
12 His armies are come, they have enclosed me, & they have pitched their camp about my tent.  
WE have seen what Bildad'S intent was in rebuking job. He took this for a general ground, that God leaveth not the wicked unpunished. And thereupon he concluded, that job must needs be of that number, sith that God afflicted him so grievously. But job disproveth him, because it is not for men to deem of his life by the adversities that he endured, forsomuch as god punisheth him not for his offences, but executeth some other determination that is secret and unknown to men. Howbeit before he come to that point, he complaineth of his friends, for being so hard-hearted towards him. Ye are not ashamed (saith he) to put me too confusion so often times already: you have hardened yourselves against me, or you have made yourselves strangers to me: for the Hebrew word may import the one as well as the other. But the fittest is, that they had hardened themselves, in not having pity nor compassion upon his miseries. Now than we see whereto this plaint tendeth. Howbeit whereas he saith that if be have done amiss, his sin shall abide in him: therein he showeth himself to have been over-passionate. For if he had done amiss, it was for him to receive correction peaceably. But to say let me alone, I shall bear mine own punishment: no man shall take harm by my sin but myself, is a manner of speaking that agreeth to an unreclaymable and desperate person, rather than to a child of God. Nevertheless, job was tempted thereunto, when he saw he could have no reason at his friends hands. But yet he returneth to the principal and standeth not upon the other point, because he had an evil case. And he saith, Think ye to prevail against me by vaunting yourselves because ye see me in such plight? or think you that my case is past recovery, and that I shall be damned, because ye see me to be as miserable a creature as may be? Know ye (saith he) that God hath overthrown me in judgement (that is to say, ye must not dispute here by reason: for God ruleth not himself according to man's capacity) I can have no right at his hand, I may well contend, but yet must I stand to my harms, I must be oppressed, and yet if I cry, or if I make moan, my misery is never the more assuaged, It booteth me not, for he hath showed himself too be mine enemy, he hath sent me innumerable miseries, like an army to besiege me. I am tormented, and which worse is, I see no issue in all my way, and it seemeth that he hath enclosed me, and locked me up, and that there is no manner of mean to scape the miseries that press me and torment me. This were very strange talk at the first sight, if we had not already understood partly whereupon job groundeth himself, and that the same were not now newly again brought to remembrance, as it shall be showed anon by God's leave. But let us go forward with Job's talk. This complaint which he maketh to his friends is just: that is to wit, that it was a pleasure to them to put him too confusion. Now (as I have said heretofore) if a man be smitten with God's rods, although there be just cause to find fault with him, yet must the same be done with a mild spirit, that the medicine be not too sharp, considering that the hand of God hath rigour enough in itself, without adding any more to it. If a man bear himself stoutly against God, & seem not to feel any misery, but playeth the madman, and is not by any means reformable: there we have to use greater sharpness. For when men abuse God's patience & goodness, such stateliness must be tamed. And if God handle them not at the first as they deserve so as they become more hardeharted and wilful because he beareth with them: than ye see wherein he aught to use greater rigour. For it is not to be borne that men should outface God after that sort, & turn his goodness & gentleness into such poison, thereby to envenom themselves more & more against him. Let a man handle them mildly & they run riot in their delights, so as they become as it were bewitched, & a man cannot wring any reason out of them, nor draw them to repentance. But if a man be hartbroken, and it is to be seen that God hath wrought with him in such wise already, as we aught to be moved to compassion: what a matter were it to set upon him with rigour? We should show ourselves to have no manhood in us. True it is that if a man were afflicted as much as were possible, yet if we see him still hard-hearted against God, & that all the corrections which he hath received have not amended him, there it behoveth to use rigour. But yet nevertheless we must still have pity of the misery that we see him in, and if we be kind-hearted, there will be some mitigation and gentleness, and we will use him after some quiet fashion. Now as for Job's friends, there was no such dealing in them. For had they taken things as they aught, they had found that he humbled himself under the hand of God. And surely although it seemed strange to him to be handled so: Yet notwithstanding he ceased not too confess that God was his judge, and had all power over him. Thereupon they fall to railing at him, and bear him in hand clean contrary to the truth, that he was a wicked man, that there was nothing but hypocrisy in him, that he had never served God heartily, and that they which were not afflicted as he was, were much better & rightuouser than he. If job would have agreed with them, he must have renounced God, and spoken against his own conscience. Ye see then whereupon he standeth. And hereby we be taught, that when God afflicteth any of our neighbours, we must not by and by conclude that they be the worst men alive. But we must have regard to judge uprightly, as we would have other men to do by us, and to say: It may be that Gods meaning is but to try their patience. Although they have walked uprightly before him, and with a good zeal: yet notwithstanding he intendeth that we should have mirroures. And if it please him too conceal the cause from us, or if they have done amiss, and God do punish them: yet must we not measure their sins by the punishment that we see. And why? For he behaveth himself more hardly toward the righteous than toward the worser sort, because he reserveth the wickedest till the end: and that is to make them the more unexcusable. For they do nothing else but heap up store of his wrath, and horrible vengeance upon their own heads. Ye see then how it becometh us too be wise and modest when we see poor men in adversity, too the end that we go not the wrong way to work. Again, although God show us as it were with his finger, that there is just cause when he sendeth such miseries upon any man: let us learn to make our own profit of it. And that we may so do, let us have an eye to ourselves. For when God maketh us too perceive his judgements after that sort, his intent is too instruct us at another man's cost. Therefore it is to no purpose for us to condemn such as are in adversity, without having regard too ourselves. But it behoveth every of us too enter into himself, and too bethink him▪ Alas, in that my God hath preserved me, I am bound unto him for it: yea and I also may be chastyzed some one way or other. Wherefore I must acknowldge, that my God spareth me▪ and that whereas I am not scourged with extremity, and specially for that I am at mine ease and rest, the same cometh of his mere mercy. I say, let us acknowledge these things, that we may have occasion to be our own judges, and not to condemn other folks without looking to ourselves. And by the way we see what a temptation it is, when men give an outward and wrongful judgement of us, and that it is very hard to keep measure in that case, sith that job (who had such a patientness as we have seen, and as the Scripture reporteth of him) hath notwithstanding over leapt his bounds, and was not able so too bridle himself, as no evil word might scape from him. True it is that he hath good right too complain: but yet for all that, it is the saying of an unreclaymable person, too say, if I have done amiss, my fault shall abide with me. For although men be so unkind to us when we have done amiss, (as we see some that have too fiery a zeal, or at leastwise not so mild a heart as were requisite:) yet must Gods children always humble themselves. For what know we whither God be privy too more faults in us, than we ourselves wot of? And surely we perceive not the tenth part of our sins: God therefore doth now and then send us some harder chastisement than we think convenient: but that is because we know not our own disease. We see that David hath the self same consideration towards Semei. He knew very well that Semei was a lewd fellow, and that he was not led against him but of a cankerde and bitter mind: and yet notwithstanding he sayeth, who can tell whither God hath commanded him too rail so upon me or no? Ye see how David considereth that God hold him in his hands, and that it was his will too have him dealt withal so rudely. Now if the wicked men's persecuting of us be too be fathered upon God, because he serveth his turn with them as with whips too strike us justly withal: what shall we think when we see that men do of a good zeal labour to reform us, and are desirous of our welfare? If they come not too us with such gentleness as were requisite, shall we therefore play the loose Colts, and reject all that is spoken? What discretion were that? We show well thereby, that we be not governed by God's spirit in any wise. But we see that job was tempted after the same manner, and therefore we must be the wa●er. For if it befell so to a man that was as an Angel of heaven: I pray you what will become of us, if we keep not good watch against Satan? Will he not soon put us too a soil? And surely if he once get an entry into us, we know not well on which side too turn us, to come again too our right way when we be out of it. So then let this sentence serve us too such instruction as I have spoken of: that is to wit, that if men lift up themselves in that wise against us, and be to fierce upon us, and be not so modest as were requisite: yet notwithstanding, it behoveth us to understand, that it will be always for our welfare to receive the corrections that are laid upon us. And for the humbling of ourselves, let us learn to enter into ourselves, and let us neither fret nor repined when men rebuke us somewhat sharply, and discover our lewdness. Wherefore is it that men (as we see) do oftentimes storm without rule and modesty? It is because they have not an eye unto God. For if the party that is appeached would consider: Verily I have done amiss, I find myself blame worthy, I may well excuse myself afore men, but let me justify myself, let me blear the eyes both of myself and of my neighbours, and let me imagine that I have great wrong done me: alas, yet can I not scape the hand of God. What shall I gain then by seeking many krinkes, & by excusing myself to the worldward? For lo, God will condemn me. And moreover the matter standeth not simply upon being cited before the heavenly judge: but behold mine own conscience doth so cry out upon me, as I carry both my judge & my hangman with me. Then sith it is so, were it not better for me to yield myself guilty, and to cast down my head, & to consider that God seeth all things, and that in as much as he handleth me so, I should acknowledge that the same is a fit medicine for me, & that although it seem bitter to me, and I could found in my heart to refuse it if it were possible, yet it is for my behoof to yield to it? Ye see then what we have too mark in this sentence. Furthermore let us learn to be quicksighted in espying our own faults when God visiteth us, assuring ourselves that in so doing he showeth us singular favour. For we see how we be inclined of nature to hypocrisy: & thereupon every of us doth so flatter and foade himself in his own sins, that if we were not prevented on the other side, there were none of us all but he would welter in his own filthiness. And what would become of it in the end? We shall run on from evil to worse till Satan get the full possession of us, and then shall we be so carried away, that there shall remain nothing but blockishness in us, according as it is said in the proverbs, and as Saint Paul speaketh also. For behold, the extremest of all miseries is, when men have no more remorse, but are so carried away and given up into the hands of Satan, as they are no more wounded to feel their sins, and to bewail them before God. And surely we should all of us come to to that point, if God withhild us not by stirring up men now and then too enforce us to feel our sins by discovering them when we have forgotten them, and think them to be well hidden, and by putting us in mind, that whereas we have turned our backs upon our judge, it behoveth us to come before him. Therefore (as I said) ye see here a benefit that is not to be despised. For if we refused the corrections that are put to us: it is all one as if we laboured too quench the light of God's spirit. We be in darkness so long as our sins are hidden: and God cometh too light us up his Cresset, to give us light to see our own wants: but yet had we liefer too have kercheefes too blindefolde ourselves withal, and cannot find in our hearts too have them taken away: we refuse the light, and like better of darkness. I pray you what an unthankfulness is this? I pray you is it not a detestable sacrilege when we resist God's spirit after that sort, who reacheth us his hand, and is willing too bring us back into the way of salvation? Ye see then that the special point which we have to mark in this sentence, is that we must not say, If I have done amiss, I shall bear mine own burden, other men shall not suffer punishment for me, I say let us not strive after that fashion, but let us consider that God giveth his gifts to others too communicate them unto us: and when he sendeth us any man too show us our faults, it is a record of his goodness, that he hath still a care of us, and is desirous too reserve us too himself. And in very deed if we be resty, and kick against the spur, rejecting the corrections offered us by men: that manner of unthankfulness shooteth at God himself, it is he to whom the wrong is done, and it is he also that shall revenge it. Therefore let us keep ourselves from falling into such pride, and let us bethink us, that whensoever we have done amiss, it is high time for us to come home too ourselves, and too consider our own evil, that it may be remedied. But now let us come too the second point which is the chief. For (as hath been declared heretofore) job did not utterly refuse correction: but did cast forth these words as a blast of wind. And it hath been noted heretofore, that in this book job speaketh not only what he was fully resolved of in himself: but also uttereth the fits of his affections after as he was moved inwardly, howbeit that he withstood them and restrained them so as he was sorry for them afterward. Now therefore he giveth over that which he had said, and passing not for it, cometh too the principal point. For he knew that the other was but wandering talk, and not grounded either upon reason or truth. So returneth he too the defence of his case: which is, that his friends under colour of comforting him, do vaunt themselves against him, yea and that their vaunting of themselves is without alleging of any thing but his reproof to put him too confusion, and came thither with such hard and shameless hearts, as there was neither manhood nor modesty in them. Thus ye see Job's meaning. And further he concludeth always that God doth not punish him for his sins, but that he handleth him after a strange fashion, such as men are not acquainted with. And surely here he complaineth that if he cry out, there is no reason for him, because that God is as it were his enemy. Hereby we be taught, first that if we will do our neighbours good in rebuking them of their faults: it behoveth us too be well sure, that they have done amiss, and that we find fault with them justly, and not upon single conjectures: for it was an evil manner of proceeding of Job's friends, too condemn him because God scourged him. We must be of another mind, as I have said already. For God keepeth not always one rate, too punish none but such as have done amiss: nay rather, oftentimes the rightuousest are troubled much more than the others, as we see: for according as God hath dealt of his power unto them, so doth he also try them to the uttermost. It behoveth us to bear this well in mind, too the end we be not grieved when we see we must walk in the self same way that they do. For aught it to mislike us, that God spareth us no more than those whom he loved more than all other men? Would we be more privileged than the holy fathers that have had so excellent witness of the holy Ghost▪ So than if we should condemn or acquit every man according too Gods handling of him: all the poor folk in the world, all the sick folk, all despised folk, and all folk that are out of credit or estimation, should be wicked men. And what a dealing were that? For those are they whom God chooseth too be his, those are they whom he acknowledgeth and avoucheth too be his children And contrariwise, as for them that are placed in honour and dignity, God advanceth them after that fashion, too the intent their fall should be the deadlier, specially if they abuse his gift. Such as have riches are so swallowed up into them, as they be as it were an entering into hell: and they become so drunken in their prosperity▪ and do so vaunt themselves against God, that the goods which they possess do cry out for vengeance against them. We see that such as are strongest, are like stubborn horses that cannot be broken nor brought to handsomeness, and to be short, there seemeth to be nothing else in them but rage against God. Thus ye see an overspitefull and froward judgement. And therefore let us learn too hold such an even hand as we condemn not men but by God's law, nor before such time as we be sure of their faults, so as we may discern them. As for the persons let us always reserve them to God's hand, until there appear some certain mark that God hath rejected them. Then let us not of our part be hasty to take upon us▪ the thing that is not lawful. Thus ye see what we have to stick too in this sentence. Nevertheless I have said already that Job's meaning is very true: that is too wit, that he is not punished for his sins: but yet it followeth not therefore but that he overshot himself in his passions. And that ought always too humble us the more. For when we see such a man that was endued with so great graces, was not able too hold himself from swerving aside, what shall become of it? Now according hereunto he sayeth, That God had overthrown him: that is to say, that he cometh against him after such a disordered manner, as is altogether out of square, and hath no indifferency in it. This may be spoken in such a sense as shall not be evil. For I have declared heretofore, that there is in God a double righteousness. The one is, that which he hath set forth in his law: and that righteousness is well known and apparent to us: it is our rule [too live by.] But there is yet another higher righteousness in God which is secret and hidden from us. For when we shall have fulfilled the whole law, (which is impossible to do, but we will put the case it were done) yet have we not satisfied God according to his perfect righteousness: but we shall have contented him according too the service that he requireth of us, and according too the ability of our human nature. I mean not such ability as we have had since Adam sinned: but such as we had by our creation from God. Put the case that then we were Angels: go too▪ we might fulfil the law of God▪ but that were not answerable to his sovereign rightfulness, for that is far higher than all our understanding is able too reach unto, there is no proportionableness betwixt them. So then, our Lord doth now and then punish men for their sins, even according to the curses that he hath set forth in his law. Otherwhiles he hath no such respect in punishing them, but reserveth the intent of it in his own secret purpose, as we see in his afflicting of job. For if it be demanded why he did it: when we have sought the uttermost, we shall not find it too be for his sins, and therefore there must needs be some other cause. We see what troubles jacob endured: and yet for all that he had served God purely. And what say ye too his fathers, Abraham, and Isaac? It should seem that God had conspired against them, too make them pass through all the adversities and miseries that could be devised. As much is too be said of David. Was it for that they were more disordered than other men, and for that they had deserved more rigorous punishment? No. But ye see that God hath secret judgements which are hidden from us for a time. Therefore Job's meaning here, is that the affliction which he endureth must not be taken as one of the common punishments that are implied in the threatenings that God hath published in his law: but that there is a higher cause which can not be known of men. Surely if job had simply had that respect with him, he had had good reason in his so doing. But when he sayeth, that God had overthrown him, and all was out of order: he showeth himself too be overmastered of his affections. True it is that he always knew God to be righteous: according as we see that although he were shaken, and that such words had escaped him, yet he returneth home again, and acknowledgeth that he aught too hold his mouth shut. Nevertheless he ceaseth not too have his scum, as a boiling pot that seetheth up into great walloppes must needs spirit over on one side or other. Even so doth job. And it behoveth us too know that he stormeth to much against God: which thing is greatly for our profit, if we can apply it to our instruction. For touching the first place, we shall have profited greatly, if we bear away this lesson, that God doth sometimes punish men not in respect of their sins, but too humble them, because his intent is too show that he hath full authority over his creatures, and hath ordained them as mirroures of patience, because he will make them too feel their own infirmities, that they may know themselves the better, when they perceive that there be covert vices in them which are discovered by afflictions, and that they have not had such constancy in them, as were requisite, but have swerved aside: and that when they shall have seen themselves so stumbled, they may be the more provoked to call upon God, knowing that if he had not reached them his hand, they had been utterly undone. And surely whensoever we endure any affliction: the best remedy is for us to enter into the knowing of our sins, and every man to accuse himself, saying▪ Alas, I have offended my God so many ways, that if he should punish me a hundred fold, I have deserved it, and much more. Again, if we see not always wherefore God scourgeth us: let us say, Well Lord, thou art righteous. Although I be not able to attain to the reason of thine intent: it aught to suffice me too know that thou dost not any thing, but rightly and indifferently. Then let us assure ourselves, that we have true wisdom, if we can so glorify God, notwithstanding that he hold our eyes closed up and lead us as poor blind souls. Let us be contented to walk whithersoever he leadeth and directeth us, assuring ourselves that his only will must be to us the infallible rule of right: whereas we see job so overmastered of his affections, let us understand that it is a right hard thing for us too submit ourselves too the single will of God, without ask a reason of his works, and specially of those works that surmount our wit and capacity. And this is it that I said afore: namely, that it is a perfect and more than Angelical wisdom, too have the skill too yield so much honour unto God, as too rest merely and simply upon his pleasure, that although we find the matter strange, and (to our seeming) utterly contrary too all right and reason: yet we bow down our heads, and say, Lord, although thy judgements be as a deep gulf: yet will not we presume too encounter them. And truly job was fully disposed so to do. Yea, and although he had had rough assaults and temptations: yet in the end he got the victory. Nevertheless, we see that he swerved in saying, God hath overthrown my judgement: that is to say, he handleth me not like a judge, but steppeth too me with extraordinary rigour as though he had no compassion of me. Seeing that job was tempted so far, what shall become of us? Therefore let us apply all our wit and all our endeavour too this lesson, namely too rest simply and merely upon the good will of our God, and not too tarry upon temptations, although they carry us sometimes away, but to hold ourselves short and too rain ourselves with that bridle when we see that God playeth the judge with us, and that mortal men advance themselves against their maker, and cannot found in their hates to submit themselves too that which he sendeth. For although they protest the clean contrary: yet in their doings they show that they blame God of cruelty, and would fain go to law with him. Thus ye see what we have to bear in mind. And job must serve us for such example, sith we see the excess of his pangs. Howbeit if we compare him with those that rush into devilish boldness: we aught yet to be better warned to humble ourselves. As how? We shall see many that are not like unto job. For they not only have a pang or twain in chafing: but they also continued from evil to worse. And when any matter falleth not out too their mind, first they fall too murmuring against God, and afterward take liberty to chafe at him: and then if they meet with any uneasy saying, their headiness is such as they make no bones too avaunt themselves against God, yea and to be wilful to the uttermost, as we see these selfewize folk do, insomuch that if there be any thing in the holy Scripture that agreeth not with their wit and foolish brain, it must be condemned▪ at the first dash, without scanning from whence the same proceedeth. And afterward although they be convinced: yet cease they not to be so shameless as to lift up themselves against God and against his secret and incomprehensible judgements, and to say, Tush it is impossible for this to enter into my head. Well my friend, if you be blind, is the Sun therefore dark, and shineth it not? If a blind man say, I see no light, is that as much to say as the Sun doth but darken men? That were well to the matter. Therefore sith we see the Devil carrieth away men in such a rage, that they conclude their reasons against God, so much the more standeth it us in hand to endeavour to bridle ourselves short. And if our impatiency do erewhiles provoke us, and prick us forward to be angry with God, and too fret with ourselves: at leastwise yet when we have well stormed, let us come home again, (for it is better to turn late than never) and let us say, Lord what would become of me, if thou hold me not back? Even so my God, it behoveth me to be governed by thy spirit, that thou give me the wisdom to be wholly subject to thy good will, whatsoever may betide me. Lo what we have to mark. Moreover let us also compare our miseries with Job's. For if we consider well the afflictions that he endured: they be so strange as he might well say, I know not how I may take them, for▪ God oppresseth me oversore. And for proof hereof, if God touch us but with his little finger: we be so tender that by and by we are angry, [and fall to saying,] how goes this gear? If God send us any common disease, we bear ourselves in hand that he aught rather to have spared us. If he afflict us in any wise: that will make us to storm. To be short, let him give us but one lash with his rod: and we will say he hath thundered upon us. Seeing we be so impatient, let us consider what job endured, and what would become of us if we should come to the same point. Would he do no more but cast up some scum and assuage again? No. It were the next way too set us quite over our shoes, sith we be so inclined thereunto upon every small occasion. So much the more therefore behoveth it us to know that we have not profited in God's school, till we have learned too take patiently all corrections that he sendeth us, seeing that they tend to our welfare. Thus ye see what we had more too note upon this sentence. Howbeit among other things, let us mark that it is a hard and very dangerous temptation when God heareth not our cries and complaints. And why? For it is said that God's name is as a strong and sure hold for all such as flee unto it. Whosoever calleth upon the name of the Lord shall be saved. Yea and although that heaven and earth were meddled together, and the whole order of nature confounded: yet should we still be preserved by calling upon the name of God, as ●oel sayeth. God hath promised that he will hear us before we open our mouth: and reach out his hand to help us before we speak. You see then that God showeth himself so bountiful as yea would marvel, assuring us that he will secure our necessity: and yet for all that, when we shall have called upon him, more than once or twice, and when we shall have persisted in praying him to have pity upon us, we shall continued still in one state, (and which worse is) it shall seem too us that God sharpeneth himself against us, to torment us the more when we have called upon him: And what a temptation is that? It is said to me that the name of God is my refuge, and that God is near unto all them that call upon him faithfully: I have assayed what those promises mean, & I feel no commodity by them: but rather my misery is increased the more. And what a thing is that? Yet notwithstanding job came too that point, and not job only, but also David and the rest of the faithful. And specially it behoveth the same thing too be fulfilled in our Lord jesus Christ, according also as it is he on whom this sentence is verified: namely, I cry unto thee day and night, and yet thou easest me not of my miseries. Thou seemest too have forsaken me: when our fathers resorted to thee, they always perceived that it was not in vain, but thou puttest me here too confusion. But hereby we note, that although God have promised too be near unto all them that call upon him, and too succour them before they open their mouths too desire him: yet doth not that import that he showeth it always to the eye. How then? After his own manner. It is certain that before we call upon God, he is willing and ready too help us. And for proof hereof, whence cometh the affection of praying? cometh it not of the holy Ghost? For a man would never of his own mind resort unto God. Then it is because God looketh unto us with pity, when we think he hath turned his back upon us. Again, if we have stood up any time: it must needs be that it was through the power which he gave us, and that his succouring of us with his hand, made us to be patient and lowly in our adversities. And true it is that we may have such a conceit as it may seem too us for a time that God hath given no ear too us. We see how it was so with job, and with David, yea and that jesus Christ also was fain too come to that point: not that he was tempted after our manner, that is to say, with impatience: but yet notwithstanding because he had to fight against his own humane nature, he was fain too suffer anguish of mind. And forasmuch as God had left him destitute of all help, he was enforced too cry out: My God, my God why hast thou forsaken me? Therefore when we have such temptations, and are grieved by reason of the infirmities and great store of vices that are in us, according as we are full of distrust, stubbornness, pride, and other like things: let us have recourse unto this point, that we be not the first whom God hath minded too succour, and have in the end felt the profit of their prayers, notwithstanding that they languyshed under his hand for a time. So then let us hold out, and suffer God to keep us in languyshing as long as it pleaseth him, even till he have delivered us and showed himself our saviour [too the full] according as he hath given us some taste of it already in this world.  
Now let us fall down before the face of our good God with the acknowledgement of our sins, praying him so to cleanse us of them, as there may be nothing in us to hinder us from coming right forth unto him, and that in our coming we may find him ready too receive us for our Lord jesus Christ's sake. And so let us all say: Almighty God our heavenly father. etc.   

The lxx Sermon, which is the second upon the xix Chapter.  
This Sermon containeth the exposition of the. 7. 8. 9 10. 11. & 12. verses that have been touched already, and then upon the text that followeth here.  
13 He hath made my brethren too shrink away from me, and mine acquaintance become strangers to me.  
14 My neighbours have forsaken me, and my father and my mother have forgotten me.  
15 Mine own household, and my may deseruantes have disdained me, and I have been as a stranger in their sight.  
16 If I call my servant he answereth me not, though I pray him with mine own mouth.  
IT behoveth us to go through with the matter that we began in the last Sermon: which is, that it is a hard and burdensome temptation when our prayers be not heard at the first. For verily the only thing that remaineth for us when we be in adversity, is that God receive us if we desire him, that he have pity upon us, and that we may feel that our resorting to h● for succour hath not been in vain. Thus (say I) is the welfare and comfort of all the faithful. But if it seem that we have lost our time in running to our God too be aided at his hand: what will become of it? Shall we not be as good as in despair? Yet is it God's pleasure too exercise his children after that manner by hiding himself from them, and by making no countenance of hearing them, or of regarding the miseries that they endure. True it is that he hath promised too be ready too help us as soon as we desire him: yea and that he will not tarry too be sued unto, but will prevent our requests. And that is it that maketh the temptation much grievouser, namely when God seemeth too have dallied with us, and too have given us a vain and fruitless hope. But let us understand, that seeing he hath exercised his children so heretofore: we must not marvel though he do the like to us nowadays. Wherefore let us wait patiently, and we shall see by the end, that he hath not forgotten us, ne ceaseth too hear us, although he show not out of hand in the open sight of the world, that he hath his hand stretched out over us. And out of doubt, if we be patient, and able too continued in prayer: it is a token that God hath heard us already. For if he had not preserved us after that manner, were it possible for us to have continued one minute of an hour, as hath been declared? But it behoveth us to come to the evil that is in us. For the cause why God delayeth his help, and driveth off the time, is for that we pray not to him so heartily as were requisite. Every man will say he passeth not for praying: and in deed if men be asked whither they have done their endeavour to pray to God to have mercy upon them: every one will answer, I have prayed as much as is possible. But all they that speak after that manner know not what prayer meaneth. We go as coldly to it as to any thing. And do we think that God aught to receive such requests as are made but for fashion sake, and ceremoniously only? Then let us mark, that God seeing our coldness and negligence, aideth us not so soon as we desire, too the intent too quicken us and to inflame us with greater desire, that by the same means our faith may be the better tried. Or else if we pray too God after a sort, and that there be no negligence in our prayers, yet will there be some rebelliousness hidden in us, as we see here in job. True it is that job prayed: but was it such mildness as was meet? Not: but he was rather too impatient. After what sort then must we go unto God? Saint Paul giveth us a rule of it, saying that we must pray to him incessantly with giving of thanks. And although we be tormented and overpressed with adversities, yet must we not cease to sigh and groan: yea and therewithal also continually bliss the name of God in our prayers, and submit ourselves unto him. If this be wanting: it is no praying, it is rather a defying of God, as if a man should go summon his enemy and defy him. Ye see then that our prayers are sometimes like unto summonings, according as we make them unto God. And how is that? The greatest honour that God requireth at our hands, is that we should call upon him in all our adversities. Now, in steed of doing that homage to him, we come to spite him. Therefore we must not think it strange that he should stop his ears against our prayers, and make no countenance too help us, when we cry upon him. So then, let us have these two things: that is to wit, let us pray to God with an earnest mind, so as it may not be only with liplabour, or with casting forth some sighs at adventure: but with beseeching him from the bottom of our heart. And secondly let there be no pride in us, to be desirous too make God subject to us, so as he should do whatsoever cometh in our head, and in our fancy: but let us pray unto him with all lowliness, magnifying him and praising him, although he afflict us. When we have these two things, it is certain that we shall be heard so much the rather. For the contrary vices are the cause why God doth so much delay his helping of us. But let us put the case that God succour us not when we have prayed dutifully, and with such heartiness as he himself requireth: Yet must we still be patient, till the convenient time be come, which is in his hand. It is for him only too judge of that. Then if we know not too day what our prayers have availed us: God will make us to perceive it to morrow. Wherefore let us stand dumb in that behalf: and wait for such opportunity, and end as God shall list too send us: and then shall the same be good and lucky for our welfare. Thus ye see what we have too mark in this sentence where job sayeth, that he had cried out, but yet wasnot beard. For the adding of all this, is but too complain that his afflictions are so extreme, as it is no wonder though he be exceedingly sore grieved, and that his friends aught not too stand checking against him. For it is a folly (sayeth he) too deem by the ordinary custom what I aught to do. If a man be afflicted, and it be told him that he aught to pray unto God: as for me (sayeth he) if I pray unto him: I am not heard. If a man reply again, my friend, you must not storm so sore, (and peradventure the adversity that he endureth is but some common thing:) no (sayeth he:) but I feel such and so excessive pain, and the hand of God presseth me after so strange and rigorous a manner: as it is no marvel though there be neither wit nor reason in me. Lo what Job's meaning is. But I have told you heretofore, how it behoveth us too know, that God doth sometimes execute his rigour upon men after an unknown manner, as in respect of our mother wit. And therefore must we at such times pray unto God, and say, Lord make me perceive continually that thou art at hand with me, and although I find it not by experience, but rather am as it were forsaken of thee to outward seeming: yet give me power always too settle my hope upon thy goodness and succour. job should have spoken so. Howbeit forasmuch as he doth it not: Therefore he roveth over all the field (as they say) in making such complaints as we hear in this text. But to the intent to do ourselves good by that which is contained here, let us mark that in Job's person the holy Ghost ment to set us out as it were a glass of men's affections, when they be not bridled under God's obeisance. Mark that for one point. Another point is, that. God ment here to show us his judgements how terrible they be, and that when he listeth to hide his loving countenance from us, and to show himself an enemy to men, it is so dreadful a thing, as were enough too overwhelm the whole world. That is the second point. The third is, that although job were in such pangs: yet notwithstanding he resisted the temptations, howbeit that he came no sooner to the brunt, but many evil words scaped from him, so as infirmity was mingled with his strength. Thus ye see the three things that we have too mark here. first of all we note that God will have men too behold themselves in the person of job. For we should not know what we be, if God enforced us not to perceive our own weakness. Every man thinks himself to be mighty and strong: we imagine our own power to be wonderful, and that we shall never serve, yea, so long as we be far from blows. But assoon as God presseth, we be so cast down, as we may well see (if we be not to too dull) that it was but a vain and foolish overweening in us, when we thought we had any strength in ourselves, whereas we have none at all. For asmuch therefore, as men are so blinded, and as it were sotted in that foolish persuasion: the holy Ghost presenteth here unto us the person of job, too make us perceive how men shrink under God's hand when they be afflicted, and that they cannot stand out, but must needs be utterly overthrown. Now, if this happened too job, who was constant above others: alas, what shall become of us? But we must come too the second point which is the chiefest. For whereof cometh it that we be not teachable to humble ourselves before God, and too walk in awe without trusting in ourselves, or in any thing that we can do? It is because we feel not how heavy and untolerable God's hand is. The matter then that God declareth unto us, is that it is a terrible case when he listeth too utter his power upon mortal men in punishing them: and that they must needs melt at it as snow against the Sun, and be utterly confounded. Yea verily (as the Scripture saith) God needeth not too utter his rigour upon us: let him only withdraw his spirit, (that is too say, the liveliness wherewith he quickeneth us) and behold, we be gone. And when he sayeth that not only he will bereave us of his power, but also become contrary to us, and fall upon us as a thunder and tempest to overwhelm us: alas what can we do? True it is that we confess it to be impossible for mortal men to hold tack when God assaileth them: but yet for all that we conceive not as were requisite how dreadful God's hand aught too be too us. Thus ye see what example is showed us here in Job's person. But by the way (as I have touched afore) we must not suppose that job delighted or foad himself in such passions as were evil and damnable. How then? He strived too withstand them: But yet did he so fail, that he was as good as shaken down with them: and God intended to show that men are never so virtuous but there is somewhat too be misliked in them, and that ever they show themselves very weak in some sort or other. And that is greatly for our profit. For it is too the end we should not be discouraged when we be tempted, though it seem that we shall be utterly overwhelmed. Then if we find ourselves in that case, let us pass further, and pray God too hold us up, and let us not doubt but he will do it, sith we see that although job had infirmities of flesh in him, yet notwithstanding he failed not of the victory. I say let us not doubt, but God will so work as he will make us too overcome all our temptations. Yea but that shall not be without making us too lympe, and without giving us some blows, and without making of our wounds too bleed. Let it suffice us, that the strokes which we receive are not deadly, but that God will step before us for a buckler. Now let us come too the complaints that job maketh here. He sayeth, That God bath so besieged his ways, as he knoweth not how too get out, and that he hath put darkness in his path. Though we be afflicted, yet is it a great assuagement of our grief, when we see that the mishap must pass away apace, and not continued still, as if we find some means too scape it, or shift it off by other men's counsel. But if all this be taken from us, there remaineth nothing but despair. This is it that job meaneth here. He sayeth that God hath clozed up all his ways: which is all one as if he had said. Alas where shall I become? For if a wretched man be tormented with many miseries, he will look which way to get out, if not by one way, yet by another, and he will seek means and ask counsel. But the case standeth not so with me. For God hath shut me up here, I see no way out, I may well reason of obtaining this or that: but there is no relief at all for me. And why? There is nothing but darkness through out: that is to say, I see neither way nor path, and God hath so enclosed me, that at a word there is no remedy at all. This is the sum of all that is spoken here. And it behoveth us to mark it well, to the end that if the like happen unto us, we may not leave to call upon God. What is the cause that men shut the door before the blow come, and are not able to pray, but are utterly amazed? It is because they bear themselves in hand that the like never happened to any man afore. And truly we have seen already, that job was assaulted with such temptations as this: Look upon all the faithful that have been before thee, if ever God handled any of them after this fashion. This was a plain concluding that job was forlorn and utterly cast away. So than ye see a text that is well worthy to be marked. And why? For if at any time it seem unto us that the miseries which we endure are endless, & that we can never be rid of them, but that when we have sought all the ways to the wood, it seemeth impossible that ever we should be set free again: Let us say, very well, God knoweth how to draw us out of this perplexity: and therefore let us stand upon that point. Yea but is it likely that God should pity us? We see the like hath happened to job. Let us look unto the end (as S. james sayeth) and seeing that God delivered that man from the miseries that he endured, why should he not succour us also at this day? For nother is his might abated nor his goodness. Ye see then to what use it behoveth us to apply this sentence of Job's, when he sayeth, that God had shut up his ways. Furthermore let us mark that God doth erewhiles for a time bereave the faithful of the benefits that he hath promised them, to the intent they should be provoked to pray to him, and also when he intendeth too humble them, or when he chastizeth them for their sins. As for job, it is certain that he suffered not for the offences that he had committed. Not that God found not enough in him wherefore to punish him: but (as I have declared heretofore) because he had not that respect only, but rather meent to try his patience. But as for us, if he deprive us of the blessings that he hath promised us: it is for that we have offended him, and are not worthy too enjoy them: or else it is a dash with the spur which he giveth us to make us pray unto him the more earnestly. Thus doth God promise' his faithful that he will guide them in their ways, yea & that he will lend them his Angels to be their guides, so as they shall not step one pace awry, nor be encountered with any evil. This is a goodly promise. But yet notwithstanding it will seem unto us that our way is shut up, that there is nothing but brambles & bushes afore us, & that there is nothing but mountains & rocks round about us: thus are we enclosed & no likelihood of possibility to get out. What have we to do in this case, but only to say, alas I am not worthy that God should perform the goodness that he hath promised to his children. I should have my way plain & level, & I know not on which side to step: now therefore it behoveth me to acknowledge my faults. Truly God hath promised to sand his Angels to guide his faithful ones. But what for that? It seemeth clean otherwise in me. Therefore it behoveth me to pray him to vouchsafe to show the performance of the promise towards me. Thus are we by such means stirred up to call upon God. Heerewithall let us understand that he will not berceve us of skill and discretion unto the end, but will make us too find way where none is, and his working shall be so much the better known unto us, whereby we shall have the greater occasion too glorify him, when he shall have wrought after such a manner as we looked not for. For when God hath gone beyond our wit and hope: we have so much the more cause to glorify him. Thus ye see in effect what we have to mark in this sentence. Now job addeth, that God had bereft him of his glory, and plucked the crown from his head, that he had consumed him, destroyed him, and bereft him of his hope as a tree [that is cut up.] Hear job betokeneth two things the one is that God scourgeth him so roughly, that if he were compared with other men, he should be found to endure much more than they. And secondly he saith that he is not as other that are in adversity, who though they suffer very great misery, yet notwithstanding are as a tree that is plucked up, but yet hath some little root or string left behind, so as there is yet still some hope for them. But as for me (saith he) I am plucked up after such a sort, as there remaineth no piece of me, but God seemeth too have stubbed me up quite and clean. For although he were not yet rooted out of the world: yet was his life like a death. Yea and God had given him so many wounds, as there had lighted miseries and calamities upon him: his children had been cursed to death before him, all his goods had been taken away and destroyed, and his body was become a rotten carcase. Therefore it is not causeless that he sayeth that God had cut him up and bereft him of his hope, like as if a tree were plucked up quite and clean out of the ground, so as there remained nothing of it, the strength thereof fadeth away, and it is not too be hoped that it will spring any more upon the earth to bring forth any fruit, because it hath lost all his freshness. job then sayeth that he was dealt with in like wise. Now when we hear these things, we must not marvel that he was so sore grieved as it seemed that nothing might comfort him any more. For which of us would not be more impatient, if he endured but the hundredth part of that which he endured? But yet we perceive that God stood by him. Then must we hope that he will do as much towards us. What is the cause of the impatiency that is oftentimes in us? Like as when we desire to be patient in our adversities, it behoveth us too take comfort in the favour of our God: so also on the contrary part, when we cannot abide that God should smite us, but are so testy that (to our seeming) there is nother order nor reason in his doing: then goes our hope to wreck. Even so happened it to job. He not only displeased God by overshooting himself in such wise as we have seen: but also it was not long of himself that he was not cast down headlong into despair: and he deserved well that God should have rooted him out, and bereft him of all hope, and made him as a tree plucked up root and rind. For in speaking after such sort as we see, job was so bereft of God's grace, as he had been utterly undone, and as it were plunged into hell, if God had not reached him his hand a far off. So then let us assure ourselves it was Gods singular goodness that he suffered not his servant too fall even into the bottomless pit: and that thereby we be admonished that God had need to maintain us, yea and to lift us up again when we be fallen. For God worketh after two sorts towards us, to the end we should call upon him. Sometimes he preserveth us in such wise by his power, as we fall not at all, and sometimes he suffereth us to fall, to the end to lift us up again afterward. Yet notwithstanding it is true that we must not tempt God too give us the bridle like frantic folk, under colour that he hath well holpen up such as have fallen: for than should we abuse his grace. Again it becometh us to magnify his gracious goodness towards job, assuring ourselves that when we be as good as quite quailed, he cometh to us and seeks us out: and very needful it is that he should work after that sort, for otherwise we should be undone at every blow as we see here in a fair lookingglesse. Thus much concerning that saying. And furthermore, that we may withstand such temptations, let us mark that our life must be hidden as S. Paul also speaketh of it. True it is that we be like a tree that is pulled up: but yet doth not God cease to give us secret strength, and we shall have continual freshness, notwithstanding that we seem to be perished. Then let us not esteem our life nor our welfare by that which we behold, & may be discerned by eye sight, or by our motherwitte: but let us understand that God intendeth to preserve us by a mean which we are not able to comprehend. Our life (saith S. Paul) is hidden with our Lord jesus Christ. And therefore let us wait upon that good God, & pray him to give us the grace to look always unto him, till the time come that he discover that which is now unknown. For it behoveth us to be like dead men, until such time as God quicken us. We may well feel here beneath some taste of his grace, & he may well give us experience of it: but yet if we feel it not at times, we must pray him to waken us, and too make us know the love that he beareth us. And although we have not passed one drop of God's grace: yet must we call too mind what S. Paul saith to the Romans, that if God's spirit live in us, although there be but a very little portion of it: yet is it sufficient to put away all that ever is in us of our own wicked nature. Well then, it is true that we shall not always feel it, nother shall we perceive the working of God's spirit when it is in us: but let us pray God that he suffer not such dullness & blockishness to devil always in us, as we should not feel his grace to apply it to such use as he would have us & to profit ourselves by it. Lo what we have to mark in the second place upon this strain. Now job saith afterward, that God hath inflamed his wrath against him, & is become his enemy. True it is that as often as God scourgeth us, the holy scripture saith that he is angry with us. Not that he is subject to our passions, nother is it for that he casteth us away, or that he hateth us in deed. What then? It is because he makes us feel his displeasure by our afflictions. Why so? For afflictions are Gods chastisements which he sendeth unto men for their sins. True it is (as I have said already) that sometimes he chastizeth his servants for some other purpose. But yet must we always first call to mind that we be sinners and debtors unto God, and therefore that he punisheth the sins which we have committed. Howbeit there is in Job's saying a particular consideration beyond the ordinary wont. He complaineth that God's anger was kindled against him. And aught that too be any novelty? For throughout all the holy scripture God declareth and avoweth himself too be angry with those whom he chaziseth. Yea: but job intended to express more: that this wrath of God is not a common and accustomed wrath, as though God counted him for an utter castaway. For like as generally God will have us to feel his anger when he punisheth us, and too enter into the knowledge of our own sins: so also will he have us to know that the same wrath of his lasteth but for a while, and that it passeth and fadeth away, as it is said in the Prophet Esay, It is but for the turning of a hand that I will make thee feel my displeasure: but my mercy I will make thee feel from generation to generation: it shall endure towards thee everlastingly. You see then that even in the mids of afflictions, it behoveth us on the one side too know that God is angry, because we have offended him with our sins: and on the other side not too doubt but that he loveth us, and is desirous to be at one with us. But job declareth here, that God hold him as his enemy: that is to say, that this anger is not God's ordinary anger, as when he showeth himself angry with sinners, and giveth them some token of his vengeance: but that he was excessive. This is the sense of that saying. Now what would become of us, if we were in the same case as he was? For without comfort (as I have declared afore) it were impossible for us to be patient. It could not be but we should needs rebel against God, if we knew not his goodness. To the end thou mayest be feared (saith David) thou Lord art loving. Then if men cannot found in their hearts to believe that God will be pitiful towards them: much less will they humble themselves: nay rather they will grind their teeth against him. Now it may seem that job was not comforted, but that he believed that god would destroy him, and that he had utterly thrown him down already. In what plight might he be then? As I have showed heretofore, he declareth here his former pangs, wherein he passed measure, howbeit that he withstood them in the end. Now when we see this, what shift have we but to pray God that he will in such wise engrave in our hearts the promise that he hath made too his whole Church, as it may never escape us? The said promise is this, That whensoever we shall have sinned, and whensoever we shall have swerved from his commandments: he will chastise us: but that shall be with the rod of man, that is to say, he will chastise us gently, and after a mild fashion, and his mercy shall never be withdrawn from us, according also as he saith in another text of his Prophet Abacuk. Sigh it is so, let us (saith he) pray him that in all our afflictions he suffer us not to surmise that he taketh us for his enemies: but that we may understand that we deserve well to have war at his hand, and to found him to be our mortal enemy, because we have provoked him: and yet notwithstanding, that he ceaseth not to be our father, but will go forward with his goodness towards us, how much soever we have deserved the contrary. And herewithal although we be tempted after that manner too think that God taketh us for his enemies: yet let us not cease too fight still against it, saying: behold I am sure that if I look upon mine own state, it may well seem that God holdeth me for his enemy, that he hath as it were razed me out of the number of his servants: and that he will no more think upon me to secure me: but yet for all this, I will do him so much honour as to rest upon him, and too have none other recourse but too him. Thus ye see how we have to withstand the temptation wherewith job was sore laid at, albeit that he were not utterly overcome of it. Now he addeth immediately, for the annie of God is come, and his hands are encamped round about my house. He termeth all the adversities that he endured, by the name of God's army or soldiers. This similitude, (namely that all the adversities whereto we be subject, are God's scourges, darts, errowes, swords, and (to be short) men of war that have us in the chase) hath been seen heretofore in another sentence. And it is right necessary to be known. For although we confess it in general speech: yet are we not so fully persuaded of it as were requisite. And surely when men suffer any adversity, they cannot withhold themselves from thinking that it happened by some misfortune. If there fall any hail, or if there come any frost to fear the vines and to mar the corn: straightways it is evil fortune. And this manner of speech proceedeth of that we look ever at that which is nearest hand, and can mount no higher to know that all things are of God's disposing. That (say I) is the cause why men run continually into gross blockishness. And so when the Scripture speaketh of afflictions, telling us that God holdeth them in his hand, that they be as men of war, that they be his soldiers, that they be too serve his turn, that he sendeth them, and that he disposeth them at his good pleasure: Let us mark well every whit of it, to the end that whensoever our turn cometh to be afflicted in any manner wise, we may always look up to God's hand, and assure ourselves that it is the same that striketh us, and thereby let us learn to humble ourselves, saying: well Lord, I see that men trouble me, I see these lower causes, and I see wherefore such a thing is befallen me. But in the mean while Lord, thou art above all, and therefore it behoveth me to look up unto thee, and too acknowledge that the strokes come from thine hand. Furthermore let us mark also that God hath not only one army, one sword, or one cudgel to smite us with▪ but he hath bands, he hath whole hosts, ready to besiege us on all sides, as job speaketh here. Therefore whensoever we be scaped out of one misery, God can well pluck us back again by and by. And this point is very profitable. For although men be convinced that God's hand persecuteth them: yet conceive they always some vain hope too get out, and they think thus: Well, I will dispatch this well enough: there is yet such a shift. Behold (I pray you) how that whereas men aught too humble themselves under the hand of God: they become more stubborn against it, and bear themselves in hand, that if they do but dash at him with their horn, they shall drive him a great way off. And specially we see what stubbornness is in us, in that when God smiteth us with his rod, we be puffed up with pride and presumption, and think he doth us great wrong, not considering at all that he might pinch us an hundred fold more. Thus ye see what we have to mark. Finally job complaineth that his friends were against him, and even in that point he declareth that he knew it was God's hand. This sentence doth yet better confirm that which I have said already, to the end we might know how far this lesson extendeth. Are diseases God's men of war? yea, and they are also his scourges and sword. For the scripture useth all these similitudes, to the intent that according to our rudeness, we might the better conceive the things that otherwise could not well enter into our head. Yet notwithstanding, this will somewhat agreed with our capacity. But when men change upon the sudden, and become our adversaries, and when they that aught to be our friends and acquaintance increase our misery: it seemeth not that that cometh of God. And in very deed whereof come such conceits, but of men's own corruption? Nevertheless it is God that smiteth us still, and his providence guideth it. Also as long as we look but upon the things, we would never have thought that men should have changed after that sort, nor have used such spite: and therefore we conclude, that such changes come of God. True it is that if any deed be faulty or done amiss, and it be told us that it is Gods doing: it seemeth to us that the evil and faultiness is of God. But it behoveth us to consider how this doctrine is to be understood. So than it is certain, that when men be malicious and cruel towards us: the naughtiness is of themselves. But yet is it not therefore to be said but that God leadeth them thereunto by bereaving them of all good and kindly affection, and is willing too have us persecuted by them. Yet notwithstanding God in so doing doth not evil. For he hath good and just causes, and doth all things uprightly. But men cannot say that their doing of evil hath been to the intent to obey him. For their own consciences and his commandments do sufficiently convince them of the contrary. We see then that job hath in all caces and all respects granted such power unto God, as he may do what he will with his creatures, and serve his own turn with them to punish us when he thinks good. If he sand us any sickness, well, it is he from whom they come. If he send us any other calamities, so as we be destitute of all good things: it is God that doth all, as job hath said afore. For although the thieves had taken away his goods, yet saith he, The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord. So then let us weigh well what job showeth here: that is to wit, that when his friends were against him, and came too sting him, yea and were as it were imbattailed against him, minding fully to tread him under foot: he knew how it was God that had so hardened their hearts, and was not willing that they should use any courtesy towards him. job therefore imputed all this unto God as if he should say, Lord thou persecutest me after such an excessive rate, as I wot not what to say, but that thou hast set me as a butt to shoot all thy vengeance at me. Where am I now then? Seemeth it not that thou hast sent me to hell? Lo whereunto Job's tale tendeth. True it is that he had good discretion in knowing how it was God that had withdrawn his friends from him: but yet for all that, his infirmity showeth itself, in that he quieted not himself when he saw the temptation. For he aught to have said, Well Lord, it is true that thou hast armed men against me, thou hast sent them to bid me battle: but yet for all that, I will wait for succour at thy hand: and seeing it pleaseth thee to serve thy turn with men in scourging me, I will retire unto thee, assuring myself that thou canst well change their heart when it shall please thee. Lo too what point job aught to have come. He came not to it at the first blow: but yet he went forward unto it. And therefore let us look to ourselves, that whensoever men practise our destruction, and persecute us, we may not stay at them to stick there: but we must know that we have to do with God. And therefore let us run unto him, that we may trust in his goodness when we be chastised by his creatures.  
Now let us fall down before the face of our good god with acknowledgement of our faults, praying him too grant us the grace to profit in such wise by the afflictions and chastisements that he sendeth us, as we may be humbled and meekened by them, and not come to advance ourselves, nor to check against him, but that being strengthened by his power, we may stand out steadfastly in obeying him, and yet notwithstanding not cease too sigh and groan, seeing the danger wherein we be, until he reach out his hand to us: and that above all things we may look up too our Lord jesus Christ, assuring ourselves that if we be made like to him in our afflictions, we shall have wherewith to rejoice of our sorrows in him, waiting for the day of the fullness of our joy, when he shall gather us into the glory of his resurrection, whereinto he is gone afore. That it may please him to grant this grace not only to us.   

The lxxj Sermon, which is the third upon the xix Chapter.  
17 My breath is loathsome to my wife, though I entreat her for the children's sake of mine own body.  
18 Even the little ones do shun me, and when I rise up, they cast out scoffs against me.  
19 My friends have abhorred me, and they whom I loved are turned against me.  
20 My bone cleaveth to my skin, and to my flesh, and I am scaped with the skin of my teeth.  
21 Have pity upon me, have pity upon me, O my friends: for the hand of God hath smitten me.  
22 Why persecute you me as God doth, and are not satisfied with my flesh?  
23 O that my words were written, O that they were registered in a book,  
24 With a pen ofyron in lead or stone for ever.  
25 I am sure that my redeemer liveth, and he shall at the last rise up upon the earth.  
Forasmuch as God hath knit men together to the end that one of them should bear up another, and each man endeavour too help his neighbour, and when we can do no more, than we should have pity and compassion one of another: if we happen too be destitute of all help, so as we be troubled on all sides, and no man showeth us any kindness, but every man is cruel to us: that temptation is very sore. And that is the cause why job complaineth in this sentence, that there was neither wife, nor friend, nor any of his household that pitied him, but all the world had forsaken him. Now when we hear these things, we must apply them too our selves. For (as it was declared yesterday) God suffereth men too fail us, and every body too shrink from us, to the end we might the better resort unto him. And indeed so long as we have any stay in the world, we trust not in God as we aught to do, but rather we are hold here below, for our nature inclineth too much, and is too much given thitherward. Therefore God intending now and then to pluck us back too himself, maketh us utterly destitute of all worldly help. Or else he doth it to humble us, for it seemeth too us that he aught of reason to have regard of us, and that we be worthy of it, and every of us blindeth himself with such presumption. Our Lord therefore mindeth to teach us now and then some lowliness by this mean when every man despiseth us, and we become as outcasts both to great and small. And so we have to consider that we be not the same that we have taken ourselves to be. But whatsoever we be, if this come to pass, let us be sure that God hath not therefore forsaken us. For we see that job hath his recourse still unto him, and is not disappointed of his hope. God then reached him his hand, notwithstanding that men had shaken him off: and when they imagined him to be past all hope of recovery, than had God an eye to him to show him mercy. Therefore let us trust in him. Besides this, let us learn to do our duty towards such as are afflicted, according as I have told you that God hath knit and united us together, to the end we should have community one with another. For men must not separate themselves utterly asunder. True it is that our Lord hath ordained common policy, that every man should have his house, his meinie, his wife, his children, and every man be known in his degree: but yet must not any man exempt himself from the community, too say, I will live alone. For that were to live worse than the brute beast. What then? Let us assure ourselves that God hath bound us one to another, to the end we should help one another. And that when we see any man in necessity, although we cannot do him so much good as we would, yet at leastwise we must be pitiful towards him. If that be not in us: let us mark that here in the person of job, the holy ghost asketh ungeance against us. For no doubt but that although job were tossed with his hideous & excessive passions: yet was he always governed by God's spirit, and specially in respect of these general grounds, that is to say, in respect of the sentences that he setteth down, according as I have told you that they import right profitable doctrine. Wherefore let us mark how our Lord telleth us here, that it is an overgreat cruelty in us, when we see a poor man afflicted, and endeavour not too secure him, but rather shrink away from him. Also let us mark that sometimes the same is said even of things in the holy scripture by occasion (whereby we may gather a good lesson) which is said here by job of his own wife. He saith, she was not able to abide his breath, though he prayed her for the children's sake of her own womb. Here he showeth that children aught to be an increasement of the love between man and wife. For when God blisseth a marriage with issue, it aught to increase their mutual affection to live in greater concord. The very Paynims knew that well enough. But it is ill performed of those that aught to see much clearer. And what a condemnation shall it be to the believers, which boast themselves to have been instructed in the word of God, if they know not that which nature showeth to the silly ignorant sort that are as good as blind? Then look upon the paynim, who have acknowledged that children are as it were gauges to confirm better the love of man and wife, and to hold them in peace and unity. According hereunto job saith, that he entreated his wife for the children's sake that he had begot of her. But that moved not her at al. Then showeth he how it is a thing against nature, in which behalf his wife had showed herself to be worse than a wild beast. So let us mark that all such as cannot follow that order, are here rebuked by the way, as if the holy Ghost had pronounced their condemnation in express terms. Yet notwithstanding we see many men that have no discretion when God is so gracious to them as too give them children. Look upon a married man. True it is that the marriage is already of itself, so holy a thing, that this only saying aught to suffice when it is said, that they shall be two in one flesh, and that a man shall make more account of the unity which he aught to have with his wife, than of the unity which he hath with his father and mother. But when as God yet for further confirmation of the said grace, addeth increase of children in marriage: if men and women be so beastly, as not to be provoked and led thereby, to love one another the better: certainly their unkindness is tooto gross. Howbeit (as I have said already) it is a thing that is evil practised among Christians. Nevertheless it behoveth us too take profit of that saying, though it be not touched here but by occasion. To increase the evil, job saith that both his friends and also the men of his counsel, that is too say, those with whom he was wont to communicate all his secrets turned themselves against him, or else scorned him, so as they made none accounted of him: & that not only they which were in some credit and authority, but also even the meanest sort, and the very rascals despised him. In effect his meaning is, that he found himself destitute of all help, seeing that his friends had failed him: and secondly that he had been a scorningstocke, insomuch as even the basest sort in the world vouchsafed not to look upon him to take him as one of their retinue. It must needs be said that his affliction was great, seeing there was none that would acknowledge him to be as it were of the company of men: but took him already for more than an outcast. Lo in effect what job meant too say. But (as I have touched already) Gods will in exercising him so, was too make him a mirror unto us. Then if it happen that those which are nearest about us become our deadly enemies and persecute us, let us learn to flee unto God, and to bear it patiently, seeing it happened so unto job before us. And specially (forasmuch as the same pertaineth to all the members of his Church) let us bear in mind this saying of our Lord jesus Christ: he that eateth bread at my table, hath lifted up his heel against me. This must needs be fulfilled in all the faithful: and therefore hath our Lord jesus showed us the way, to the intent we should not be too loath too become conformable too his Image. We see then continually, that the faithful shall be betrayed and persecuted by such as they trust most, and are priviest with them of their doings. Very well, that is a right hard case, it cannot be denied, and when we feel the mischief, it is enough too discourage us. Howbeit forasmuch as our Lord hath told us that it must be so, & hath given us record of it in his only son: let us pass the same way, and submit ourselves too the same condition. Thus ye see again what we have too mark in this text. And now let us come too that which job addeth: Have pity upon me, have pity upon me, O my friends, for the hand of the Lord hath touched me already. True it is that when we see God punish men, we aught of duty to glorify him, saying: Lord thou art righteous. Howbeit there is a special consideration in job, how that his punishment was not for any fault that he had committed, but for some other end. And again, put the case that he had been chastised for his deserts: yet notwithstanding, when we see a poor offender, whom God hath put to execution, we must be touched in ourselves and that for two causes. The one is that if every of us look into himself, we shall find that God aught too punish us as roughly or roughlyer, if it pleased him too visit us according to our deserts. Therefore whosoever bethinks himself well, shall find himself worthy too be punished as grievously as those whom he seeth sore distressed: and therefore we aught to look upon them with pity and compassion, and so must our vices and sins 'cause us too humble ourselves. Behold a poor wretch, I see that God persecuteth him: it is a terrible thing. But what? There is good cause why God should punish me in likewise. Then behoveth it me too humble myself and too behold myself as in a glass in the person of this man. That is one point. Again, when we see a man scourged at God's hand as sore as may be: let us consider not only that he was created after the image of God: but also that he is our neighbour and in manner all one with us. We be all of one nature, all one flesh, all one mankind, so as it may be said that we be issued all out of one self same spring. Sigh it is so, aught we not to have consideration one of another? I see moreover a poor soul that is going too destruction: aught I not too pity him and to help him if it lie in my power? And although I be not able: yet aught I to be sorry for it. This (say I) are the two reasons which aught too move us too pity when we see that God afflicteth such as are worthy of it. Then if we bethink ourselves, surely either we must needs be too hard-hearted and dulwitted, or else we shall pity them that are like ourselves, as when we consider this, behold a man that is formed after the Image of God, he is of the self same nature that I am, and again, behold a soul that was purchased with the blood of the son of God: if the same perish, aught not we to be grieved? This is the cause why job saith now, Have pity upon me my friends, because the band of God hath smitten me. For the better understanding hereof, we must take this ground, That it is a dreadful thing to fall into the hands of the living God. Therefore when we see God send any punishment, it behoveth us to be moved with fear, yea even although he spare us. I myself am at rest, and God maketh no countenance too touch me, but I see how he smiteth one, and punisheth another: is not this a matter too be astonished at? Must we tarry till God fall upon our heads with many blows? That were over gross dealing. But when we see he is minded to teach us at another man's cost, it behoveth us too have an eye to the cause why he punisheth men so, according as Saint Paul telleth us. He saith not, be afraid, for the wrath of God shall come upon you: but he sayeth my friends, ye see how God punisheth the unbelievers, while he spareth you. Yet must you understand that it is for your instruction when he showeth any token of his wrath upon men. Then let us mark well this sentence of the Apostle, that it is a dreadful thing to fall into the hands of the living God: and therefore as often as there is any punishment, let us be moved at it. And thereby we shall out of hand be taught to pity such as are in distress, and too say, Alas this is a poor creature, if it were some mortal wight that afflicted him, a man might give him some relief. But God is against him: and aught not we to be sorry when we see that? If any man allege, were it not a resisting of God if we should be sorry for those that are punished for their faults? were it not as much as too strive against God's justice? Not for we may well have such affections in us, as to allow of God's justice, yielding him praise and glory for that which he doth: and yet nevertheless be sorry for them that are punished, because we ourselves may have deserved as much or more, and aught too seek the welfare of all men, speecially of those that are nearest to us, and where God hath put any band betwixt them and us, according as we may allow of civil justice which is nothing else but as it were a little glass of God's justice, and yet not cease too have pity upon the offender. When a transgresser is punished, men will not say that he hath wrong done unto him, nor that there is any cruelty in the judge. But they will say, that such as are set in place of justice, discharge their duty, and offer an acceptable sacrifice unto God when they put an offender to death. But yet in the mean while we will not cease to pity the poor creature that shall suffer for his evil doings. If we be not moved thereat, there is no manhood in us. If we grant this in worldly justice, which is but as a little spark of God's justice: I pray you when we come too the sovereign seat [of justice] on high, aught we not first to glorify God for all that he doth, assuring ourselves that he is just and upright in all points and in all respects? And yet notwithstanding (as I said afore) the same shall not hinder us too pity such as suffer punishment, too comfort them and too succour them, and when we can do them no more good, to wish their salvation, praying God to make their corrections profitable in drawing them home to him, and not too suffer them to become hard-hearted, and to strive against his hand. Behold (I say) whereunto job groundeth himself when he desireth and beseecheth his friends to have pity upon him. And he speaketh purposely to those that were next about him. For although God have generally set an unity among all men, that is too say, although he hath knit them altogether (as I have said afore) & that they aught not to separate themselves one from another: yet notwithstanding he bindeth us double when there is either kindred or any other alliance betwixt v●, and we know that neighbours aught to be moved to yield a more private friendship one to another. For in that behalf God hath (as ye would say) put us under one yoke, as men might put beasts: and the brute beasts aught to teach us what we have to do. When two Oxen are yoked together, if any of them both be stubborn, they trouble one another: and if they agreed not too labour willingly together, and also too drink together and too sleep together, they must needs be as it were their own tormentors in that case. Even so is it with men. When God matcheth them together, after what manner soever it be, it is as if he would couple them under one yoke to aid and support each other. Now if they be sturdy and worse than brute beasts: what condemnation bring they upon their own head? So then let us mark well, that after as God linketh us together, and giveth us the mean to communicate together, so doth he bind us one to another. For a friend is more bound to his friend than to an other man: and although it behove our charity too be general, and us too love all those whom God commendeth unto us, yea though they were our mortal enemies: yet shall the husband be more bound to his wife, the father to his children, the children to their father, and the kinsfolk also one to another: and it behoveth us too know generally all the degrees of friendship that God hath set in this world. Now job addeth Why do you persecute me as God doth? It should seem that this saying hath no great reason in it. For (as I have touched already) it is said, that the righteous man shall wash his hands in the blood of the ungodly. Then aught we to be glad when we see God punish the wicked: but job allegeth here, that men aught not too persecute those whom God afflicteth. This question hath been dissolved already, when I said that we may well agreed to God's justice, and yet notwithstanding, not cease too pity and comfort those that suffer, if it lie in us: at leastwise we must have the affection to wish their salvation. Then were it a cruel matter if we should persecute men as well as God doth. And why? For when God punisheth sinners, (I mean not the righteous sort, such as job was, but such as have lived amiss and led a wicked life:) it is not to the end that we should look big upon them, and vex them more and more: but first that every of us should learn to condemn himself in another man's person [and say] I see that this man is smitten with God's rods. And why? For his sins. And is not God judge of the whole world? Yes: then doth this matter concern me also: for am I guiltless? Is there nothing in me that God may find fault with? Alas there is nothing but sinfulness in me, yea and too gross sinfulness. You see then how men aught to condemn themselves in other folks persons as often as we see that God sendeth punishments upon them: and therewithal also God mindeth too enure us to pitifulness and compassion. If we follow this order, we can not do amiss. But if we fall too grieving of those that have too much grief already, without having respect to our own faults: is it not a cruelty? we would usurp God's office to be judges, whereas we aught rather to bethink us how it is said, that all of us must appear before the judgement seat of God. True it is (as I have said) that God aught of right too be glorified in all the punishments that he sendeth upon men. But that is not as much to say, as because we know that God must be the judge of all men, therefore each man aught not to condemn himself, and to hold himself within the compass of some humanity. And thus ye see that job hath just cause to reprove his friends for persecuting him as God did. Then let us mark well, that if God utter his vengeance upon such as have offended, his meaning is not to arm us with unnaturalness, & to set us in a rage against the poor patients that are utterly cast down: but rather he would that we should rue them. Again job blameth the cruelty of his friends, saying that they cannot be satisfied with his flesh. Wherefore (saith he) can ye not satisfy yourselves with my flesh? It is certain that the thing which he taketh is a similitude. For when we be (as ye would say) so fleshed upon our neighbours: it is all one as if we would eat them alive: And we also do often use such manner of speeches in our common talk. So then like as a man taketh pleasure at his repast in eating and drinking: so it seemeth that they which are cruel against their neighbours, could found in their hearts too feed upon them, and to eat them up, or to swallow them quick. You see then why job saith, Why do ye not satisfy yourselves with my flesh? For when we see our neighbours have adversity enough and more than enough, and yet are not satisfied with it, but increase their miseries further: it is to great a cruelty, it is all one as if we would eat them up. Therefore this circumstance is too be noted well when job saith, that at leastwise his friends aught to have been satisfied to see him so overthrown. What would ye more saith he? I am at the last cast so as I can hold out no longer. If we have hated a man and wished his harm, and sought all means to be revenged of him, yet if he happen to fall into extreme misery, behold it is a natural thing for our anger to be appeased. Yet say I not that such an affection aught to be counted a virtue. For although the heathen men were wicked, and thought it lawful for them too revenge: yet notwithstanding they were of that mind, that they would be appeased when they saw their enemies so sore afflicted, as that they needed not to put too their hand. As how? Admit a man have done some other man harm. Well, he that is offended would revenge himself if it were possible. Now in the mean while God preventeth him, and sendeth some great misfortune upon the offender. The man that ere while was full of rancour and desired nothing but to destroy him whom he hated, will say, yea, and what shall I do more to him? He is so oppressed as it is pity to see, he hath enough already. Thus than the fire doth naturally quench of itself, if we see a man in adversity, though we were never so much moved against him before. This (as I said) is no virtue, neither deserveth it to be counted for God's service, or for charity. But yet for all that, if there were such a natural inclination even among the paynim: what shall become of those which now adays are not satisfied when they see their enemies persecuted with extremity: but are so unsatiable as they could found in their hearts even to eat them up? And if it be damnable when it is done to a man's enemies, so as he is not contented with the miseries that God sendeth upon them: what a thing were it to be done to a man's friend? Therefore let such as are so cruel assure themselves that they be not worthy to be counted in the number of men. Then whosoever mindeth too discharge himself of his duty, must not only appease himself at the misery and affliction of his enemies: but he must also be moved to pity: & in stead of seeking revenge, he must rather be ready to secure them as much as he can. For no doubt but that when God sendeth any adversity to our enemies, and unto such as have offended us, his intent is too assuage the malice and rancour that is in us, and to shifted away the cause that made us to be so ill minded towards our neighbours. Now if God call us too gentleness, and we go clean from it: is it not a manifest fight against him? Then let us mark well, that if God scourge them that have done us any wrong or injury, it is too assuage the bitterness of our stomachs: and if we have been angry or displeased before, or if we have coveted revengement: God intendeth to meeken all those lewd affections in us, and to lead us to compassion and kindness. Lo what we have to mark in this strain. Now job addeth no new complaints of his miseries, saying that his bone cleaved too his skin, and that he was escaped with the skin betwixt his teeth. This serveth to express the matter better which we come to touch: that is to wit, that his friends aught of right to have been satisfied though they had been very beasts and had sought but to devour him. And why? For (saith he) ye see in what state I am. What desire ye more? Can a man wish any more misery in one person than God hath sent upon me? Now when he saith that his skin clave to his bones: it is as much as if he had said, that he is utterly withered away, that he is become the right Image of a dead man, and that there is no more moisture nor substance in him. And when he sayeth he is scaped with the skin of his teeth: it is to do us to understand, that there was no whole part in him, but his gums, or that his skin was become like his gums. For if a worm do breed in a man's body, the skin will be no more dry: but it will be like the skin of his gums, that is too say, when rottenness hath gotten the upper hand and all is woormeaten, a man shall see the flesh bloody, and there will ooze out half blood and half water, as out of a wound, like as we see how a wound will resemble the skin of a man's gums. Thus than job declareth that he was so disfigured, as the phisnomy of man could no more be discerned in him. Now seeing he was come to such extremity, had it not been reason that his friends should have been contented? Then are we warned here to look better upon our neighbour's adversities than we have done, and when God sendeth them any miseries, to pray him too give us the grace to have our eyes better open too consider and mark them well, so as the same may move us to pity: and every of us do his endeavour to remedy it as much as they can, and finally to hope that when God hath so laid his hand upon them, he will show himself merciful towards them. And forsomuch as Job's friends had accused him of blasphemy against God, and of justifying himself without cause, and of blinding himself in his own vices for want of acknowledging them: he saith, O that my words were written, O that they were engraved with a pen of iron, O that they were engraved in lead or stone for ever, and for an endless memorial. In saying so, job declareth that he had not maintained his innocency in vain, neither feared to be blamed for it before God, for he knew he had just cause so to do. Thus ye see in effect whereat he aimeth. Nevertheless it is certain that in respect of Job's words, there was excess and much bytalke. For he kept not measure, and how good and reasonable ground soever he had, and that his case were allowable before God: yet did he misconuey it (as I have declared heretofore) and many words escaped him that were blameworthy. Why then saith he still, that he would feign that his words were written? Is it not enough too bring double condemnation upon his own head? Let us mark that job hath an eye too the principal point, and tieth not himself to every word that he had uttered: but taketh his sayings here for the defence of his case. Now that defence was just. And although it were missehandled and often leapt out of, now at one side and now at other: yet notwithstanding he still maintained rightly that he was not punished for his sins, nor was to be counted the wickedest man in the world, because God showed himself so rigorous to him. job then hath set down this thing upon good reason: but yet hath he done amiss in that he acknowledged not his sins in such wise as he might feel himself always faulty before God. Hereby we be warned to be very well advised what we say. It is said in the Psalm, I determined with myself to hold my peace, and too bridle myself so long as the wicked bore sway and had their full scope: but in the end I could not refrain. David knew well, that when God's children are tempted, by seeing themselves oppressed with afflictions, while the wicked sort triumph and have wind and weather at will: it is so sore a case, as we can very hardly refrain ourselves from murmuring against God. For this cause it is said, I determined too bridle myself, I did put on a snaffle, and I coped up my lips, too the intent I might not speak a word. But in the end all these lets were broken, and all the determination that I purposed upon, could not hold me from uttering the desire that I had conceived within, but that finally the fire kindled and broke out. Hereby David showeth that it is a very great and rare virtue to be patient with silence, and to hold our tongue when miseries oppress us, and specially when we see the wicked men's mouths open to boast themselves and too scoff at us. So then, by joining this saying of David's with the example of job, we must learn too keep our mouth shut when God afflicteth us. And why? For our affections are so heady, that although we have learned to speak simply, and to praise and bliss God as we aught to do: yet can we not be so well advised, nor so well stayed, but something will escape us, and some bubbles will burst out, so as we shall always be faulty in our talk. Then although we have no intent too blaspheme God, or too speak any thing that may not be to his honour: yet can it not be avoided but we shall be overhardy in our talk, like as when job desired too have all his sayings registered and engraved for an everlasting remembrance, and printed in stone or lead, too the intent it might never be blotted out. But let us rather advise ourselves too pray God too forgive us the faults [that we make] even in those words which we think to be purest. For (as saith Sant james) he that can refrain his tongue hath a singular virtue. And why? For we be as swift to speak evil as can be: and when we think we have spoken very sound, God can still found somewhat amiss in it. Thus ye see what we have to mark in this strain. Now in the end job addeth, that he knoweth that his redeemer liveth. Verily this cannot be wholly expounded as now: but yet must I touch the intent for which job said so. His meaning is that he dealt not after the manner of hypocrites in smoothing his case before men too justify himself, but knew that he had too do with God. This is a thing that we aught to know. For if these sentences here should be taken as broken of [from the matter:] they would have no great edifying, neither should we know what job meant. Wherefore let us remember what I have touched afore. What is it that job pretendeth? We know that men will labour all that they can too excuse themselves, and that is, because they think not upon God, it is enough for them that the world likes well of them, and that they be taken for honest men. Thus then doth hypocrisy engender an unshamefastness. For if I know not God too be my judge, it will suffice me that men clap their hands at me, and have me in good reputation. And what gain I by that? Nothing at all. Is it not an exceeding great shamelessness, when although mine own conscience accuse me, and I be convicted too have done amiss, yet for all that I will perk up with my nebbe, and and say, whereof can any man accuse me? What have I done? Have I not a good case? I will take fair colours too cover my skin, and if I can blear men's eyes, tush, my case shall then speed well enough. And this is it that I spoke of: namely that hypocrisy engendereth shamelessness, so as men become bold to maintain their case for good, because they have no regard of God. But job contrariwise saith, I know that my God is alive, and that in the end ●ee will rise up upon the dust. As if he should say, I am taken for a wicked man and desperate person as though I had blasphemed God in labouring to justify myself against him. Not not, I desire nothing but to humble myself unto him, and too repose myself wholly in his grace: but yet for all that I must be feign to maintain mine uprightness against you. For I see you go to work with nothing but slanders. My defence then is after such a sort, as in the mean while I look unto God and have mine eyes fastened upon him. Hereof we both may and aught too gather a good lesson: which is, that we must not be so popeholie as to cover our faults afore men, and too make countenance of maintaining a good case, and to bear a face of honest men: and yet all the while to be reproved of our own conscience. Rather let us learn too enter into ourselves, to examine our own sins, and too cite ourselves before God: let us (I say) begin at this point to say, how now? what intent I? True it is that I may well excuse myself afore men: but in the mean time what shall that boot me before God? Will he accept it? No. Therefore according too this, let us all come before the heavenly judge both great and small, and let every one of us present himself there too crave pardon of his offences, and let us not doubt but that if we come unfeignedly, he will acquit us, not for any worthiness of our own, but of his own grace and mercy.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to make us so to feel them, as being right cast down as we aught to be, we may repair to the sovereign refuge of his infinite goodness which he hath promised us in our Lord jesus Christ, and there take so sure foundation, as we may not doubt of his favour towards us: yea and that although we do not always feel the same after that sort in this world by the outward working, but rather that he showeth us some tokens of rigour: yet we may not cease too call upon him in all our adversities, not doubting but that in the end he will show himself a loving and merciful father towards us, and make us feel it by proof also in time convenient. That it may please him too grant this grace not only to us, but also to all people, etc.   

The lxxij Sermon, which is the fourth upon the xix Chapter.  
This Sermon containeth still the exposition of the five and twentieth verse, and then the text following.  
26 Although after my skin, the [worms] destroy this [body: yet] I shall see God in my flesh.  
27 I shall behold him in me, mine eyes shall see him, and none other: my kidneys are wasted in my bosom.  
28 And you have said, wherein is he persecuted? and the root of the matter is found in me.  
29 Be ye afraid of the presence of the sword: for the wrath of affliction is with the sword, to the intent ye should know that there is a judgement.  
YEsterday we saw what protestation job made: which was, that he had his eye upon God, and was not tied too men, because that they which rest themselves here by low, are not willing to enter into their own consciences, too condemn themselves as they aught to do, and to feel their own sins, that they might confess themselves to have done amiss, and crave forgiveness at God's hand. For we see that assoon as we be fleshed among men, we desire no more but to overcome them be it by truth or by untruth. Lo here the cause why we think not rightly upon God, and consequently endeavour not to mend our misdoings as we aught to do, and to be short there is nothing but hypocrisy. And therefore job sayeth, that he knoweth that his redeemer is alive: as if he should say that his pleading hitherto had not been to justify himself in such wise afore men, as though that were the mark he shot at: for he knew he should be feign to come before God and there to be judged, and too tender an account of all his life. And afterward he addeth, that God shall stand up fast upon the dust: as if he had said, When men fail (as the world must needs perish) yet doth God continued for ever: and therefore it were a great folly in me to desire to excuse myself afore men, when in the mean while God should condemn me. For they that are my judges as now, whether they be willing to be so, or whether I cast that honour upon them, must perish with me, but God must continued for ever. So than it sufficeth me to yield myself unto him, and too hear what it shall please him to determine. Now whereas he saith that God shall stand up upon the dust: he meaneth that he is not like men. For seeing we must all of us fade away even till we come to nothing, and we know we must return from whence we came, even into corruption and rottenness. But God (saith he) can never decay as men do: he will continued in his state everlastingly. Again let us mark, that job meant to do us to understand, that God will spread out the same power that is in him, upon the dust, that is too say upon men who are nothing, ne have any power or strength at all in them. But this title which he yieldeth unto God, importeth yet more: namely that he is his maker, and the party by whom he is maintained. If God listed, he could continued in his full state, and in the mean while we should perish: but he intendeth to make us partakers of his strength, and to 'cause us to feel it. And so he standeth up after such a sort upon the dust, as he maketh the dust to awake out of hand, and setteth it up again. For were it not so: in vain were he named the redeemer and maker. Therefore let us mark well that job intended too declare that God holdeth not the said power enclosed only in his own Being, but also spreadeth it out upon men. Here is a good lesson for us. For first of all we be warned what a fondness it is to be desirous to please men only, and to be allowed of men. What gain we by it? For every whit of it must fall to the ground. Therefore let us learn too have our eyes fastened upon God, that he may like of us, and allow of us. Mark whereunto we must apply all our endeavour. And heerewithall, to the intent we be not hold back by this world, nor wrapped in hypocrisy which is over surely rooted in us by nature: let us assure ourselves that God is our warrant: that it belongeth to him only to maintain men's soundness, when they shall have walked with a pure conscience before him: that he shall one day be their judge, and stand up upon the dust: and that albeit that all things which we see about us be frail and transitory: yet is not God like them but hath a higher state, not only for himself, but also too set all creatures in their state when they be disordered. And it is an inestimable comfort for the godly, that when they see themselves borne down with slanders in the world, and although they have endeavoured to walk aright, yet men cease not too heave at them, and to backbite them falsely: they can still refer themselves to God, and call him to be their witness and rest upon this assurance, that he will stand out when men shall be brought ●o nothing. Well then, They that presume as now to condemn us, and to rail upon us, must tumble down, and their chance must be quite turned. For God will at length be our redeemer. As now through rashness men usurp God's power, and undertake that which is not lawful: but in the end God must show himself as he is, and he must be exalted, that we may know how it belongeth to him too maintain us. Behold what we aught to call too mind as often as men do falsely misreport us, and we have good record before God: namely, that it is enough for us to be uphold by him, and that he alloweth of us, though all the world beside do reject us. But now let us come too that which job sayeth. He sayeth that the Worms (for although the word worms be not set down in the Hebrew text, yet it is well seen that he meaneth all vermin and corruption) having eaten his skin, will also gnaw and fret away the rest of him, and yet for all that he sayeth that he trusteth too see God, yea and too see him in his flesh, that is to say, by being restored again. Yea (saith he) I shall see him, and none other, notwithstanding that my kidneys be consumed in me, that is to say, that all my strength be weakened and taken away. It is a protestation worthy to be noted, when job sayeth that he will have his look fastened upon God and none other, yea even though he be utterly consumed▪ As if he should say, he would not measure the hope that he had in God, by that which he might see: but even when nothing appeareth, yet will he not therefore cease too look unto God. As how? If a man find himself forsaken of God, so as he perceive nothing but matter of despair, and death menace him on all sides, yea and is ready to swallow him up, and yet nevertheless he holds his own still, and is steadfast in faith to say, yet will I call upon my God, and I shall yet feel his help, his mightiness is enough of itself too give us courage, yea and that shall be even when I shall seem to be forlorn: That is the man that overpasseth all worldly things. The showing of his faith and hope which he hath in God, is not in the things that may be seen and comprehended by natural reason: but it passeth out of the world, according as it is said that we must hope beyond hope, and that hope is of things that are hidden. Now we see Job's meaning. True it is that he speaketh not here expressly of the Resurrection. But yet these words cannot be expounded, but it must be peceyved that job meant to attribute such a power unto God, as is not to be seen as now in the common order of nature. Therefore it is all one as if he had said, that God will have us to know him, not only while he doth us good, and while he preserveth and nourisheth us: but also although he fail us to our seeming, and we see nothing but death before us: yet must we be fully resolved, that our Lord will not leave to be our keeper, and that if we be his, we shall be maintained by his protection. Howbeit the better to profit ourselves by this sentence, let us weigh thoroughly what job sayeth. Although that the remnant of me (sayeth he) be eaten away under my skin: yet shall I see my God. This is more than to believe in God because he maketh the earth too bring forth corn and wine: as we see a number of brutish folk which have none other taste or feeling that there is a God in heaven, but for that he feedeth them and filleth their bellies, and if a man ask them which is that God: they answer, it is he that nourisheth us. True it is that we aught to conceive the goodness and power of our God in all the benefits that he bestoweth upon us: but yet must we not stay there: for (as I said) we must mount by faith above all things that can be seen in the world. And therefore let us not say, I believe in God because he maintaineth me, because he giveth me health, and because he nourisheth me: but I believe in God because he hath given me heretofore some taste of his goodness and power in having a care of this body, which is but rottenness, so as I see he showeth himself a father in that I have a being through the power of his spirit: I believe in him alone, because he calleth me to heaven, and hath not created me as an Ox or an Ass to live here a little while, but hath formed me after his own image, to the intent I should hope for the inheritance of his kingdom and be partaker of the glory of his Son. I believe that he allureth me daily thither, to the intent I should not doubt but that when my body is laid in the grave, and there consumed as it were to nothing: yet notwithstanding it shall be restored again at the lastday, and in the mean while my soul shall be in safe and sure keeping, because that when I am dead God will have it in his protection, and then shall I behold much better than I do now, the life that our Lord jesus Christ▪ hath purchased for us by his blood. Thus ye see what our belief must be if it be well ruled. And if we be once so well disposed: we may say with job, well, verily I see my body must go too decay: look what freshness soever was in it, it diminisheth day by day, and I need not too go far too seek death. For I see not so small an infirmity in my flesh, but the same is to me a messenger of death: but yet for all that, I shall see my God. If we could speak so when we see that our strength droupeth and vanisheth away by little and little: that although it pleased God to smite us in such wise as we should in manner rot above the ground, as job did, (for he sayeth that his skin was worm-eaten & consumed, and he was as good as dead, and yet he protesteth that he will not cease looking unto his God) yet should we not cease too trust in God still after the example of job. Thus ye see that the greatness of the afflictions that God sendeth us shall not astonish us, so we have learned to know him to be such a one towards us as he is indeed▪ that is too say, if we consider well to what end he hath created us, and still maintaineth us in the world. Furthermore when job sayeth, that he shall see his redeemer in his flesh? his meaning is (as I said afore) that he shall be restored to a new state, though his skin were so eaten as it was. For he sayeth expressly that his bones shall be consumed, and nothing of him shall remain whole: and afterward he addeth, I shall set God in my flesh. And how shall he see him in his flesh▪ That is to say, I shall be set in my former state, and see my God yet again. And so he confesseth that God is able enough too set him up again, although he were utterly consumed, and plunged into a bottomless pit. Thus ye see that the condition whereupon we must trust in God, is that when he shall have laid us in our graves, we should assure ourselves, that he will reach us his hand to lift us out again. Therefore let us say, I trust in God because I see he assisteth me and faileth me not in any thing. But when God faileth us, and is as it were estranged from us, let us even then say with job, I shall see him in my flesh, as now I am nothing, I seem to be but a shadow, and my life vanisheth away out of hand: but yet for all that, my God will show himself mighty in my behalf, so as I shall see him. If job spoke thus in the time when there was not yet any great learning, nor perchance the Law was yet written: (but admit it were) nother were there yet any Prophets, (at leastwise not any more than Moses, for the Prophets make mention of job as of a man of old time:) I say if job having but only a little spark of light, was so strengthened in his afflictions: and that not only when he saw some one kind of death, but also when God seemed to have set him as a spectacle among men, (a dreadful and terrible thing) he was able to say, yet shall I see my God: what excuse is there for us in these days when God showeth us the resurrection so nearly and expressly, and giveth us so many goodly promises of it? And specially considering how we see the mirror and substance thereof in our Lord jesus Christ, whom he hath razed again to the intent to put us out of doubt that we shall one day be partakers of the same immortal glory. Then if after so much assurance, we cannot be brought to be of the same belief that job was of: must we not needs be charged with unthankfulness? For if we could embrace God's promises with true faith, would they not be of sufficient power to make us to mount over all the temptations that do so reign over us? So then let us mark well this text, that we may say with S. Paul, That if this cottage of our body were gone (for he termeth it a cottage as a thing made of leaves, or as a shed that is nothing worth) we have a much better and excellenter building prepared for us in heaven. If this outward man, that is to say, if all that pertaineth too this present life and all that is seen, were done away: yet would God renew us again, yea and he maketh us already to behold our resurrection after a sort, in that we see our bodies waste away after that manner: according also as in another text the same S. Paul sendeth us too the seed that is cast into the earth, saying that the same cannot grow to have a lively root, and to yield good fruit, except it first rot. Do we then see that death hath dominion over us? Let us mark that God is minded to give us a true life, that is to say the heavenly life which is purchased for us by the precious blood of his Son. If that were not, the lest temptation in the world would overcome us. For (as I have said already) all the miseries that we have too suffer, are as many messages of death. Now if we saw death and thought it should make clean riddance of us must we not needs utterly quail? Then is there none other mean to comfort us in our afflictions, but only this doctrine, that when all that ever is in us, in consumed, yet shall we not cease to see our God, yea and to see him in our flesh. Afterwards it is said, Mine eyes shall behold him, and none other. job addeth this as continuing the matter that he maintained: that is to wit, seeing that my God hath assured me that he will make me strong again: I will hold me wholly unto him▪ I need not to stray any further, nor too be haled one way or other: for it behoveth me to hold myself to him alone. Mine eyes then shall behold him and none other. Behold here one goodly lesson more. That which he spoke erewhile, (that is to wit, that he should see God in his flesh,) hath a relation to experience, that God should set him up again upon his feet. But that which he speaketh now, is spoken in another respect, that is to wit, in respect of hope. For God is seen of us in two manners. We see him when he showeth himself a father and Saviour in effect, by giving us open proof and experience of it. Behold, my God hath delivered me from such a sickness, which was as it were a raising from death: the same is a record that he hath laid his hand upon me to succour me: thus do I see him, yea and I see him effectually. Howbeit even while I am sick and when there is no more likelihood of recovery, I cease not to see God still. For I put my trust in him▪ Again, I wait patiently for the end that he shall give me, and I doubt not but I am his still although he take me out of the world. Thus ye see yet another manner of beholding God job then meaneth that he shall see God in effect by being set again in his former state. And secondly he addeth, that he will not cease to behold him although he be overwhelmed with miseries, that he can no more. Mine eyes (sayeth he) shall be fastened upon him, and I will not look aside from him. Hear we see what is the nature of faith: namely to gather itself in such wise unto God, as it wander not abroad, nor be drawn away as we commonly be. I pray you what is the cause that we cannot repose ourselves upon God as it were meet we should? It is because we part God's office, and all his power into so many pieces and gobbets, as we leave him little or nothing. We can well enough say, it is God to whom it belongeth too maintain us: but yet for all that, we cease not to trudge up and down, and forward and backward too seek means to live by: not as given of God and proceeding from him: but we attribute the very power of God too the means themselves, whereby we make them as idols. Thus ye see how we cannot look upon God with a pure eye, nor settle our trust and contentation in him. Therefore let us mark well the words that job useth here: which are, that his eyes shall behold God and none other: as if he had said, I will hold me there, I will not be fleeting as men are, but I will put myself wholly to my God, and say, It is thou Lord, yea it is thou only of whom I hold my life, and when I am gone hence, thou shalt restore me again as thou haste promised. And let us make this comparison between job and ourselves, that if job having not had such assurance of God's goodness, nor so familiar teaching by the hundredth part as we have, do notwithstanding say, that he shall and will behold God: are we to be excused when we fleet too and fro, specially seeing that our Lord jesus Christ offereth himself unto us, in whom dwelleth the whole fullness of the glory of the Godhead, and in whom the full power of the holy Ghost was showed at such time as he was razed from the dead? And surely we need not too strain our eyesight too look far for him: for the Gospel is the clear looking glass wherein we see him face to face. Sigh it is so (as I have touched) let us beware we be not guilty of such unthankfulness, as too disdain to look unto him, that offereth himself so familiarly unto us. This is it in effect which we have too mark in this strain. job addeth further, Although my kidneys be wasted in my bosom: that is too say, although there be no more strength nor courage in me. To be short (following the matter that he had entered into already) he showeth that his looking unto God is not because he had lived at his ease, because God had sent him all his hearts desire, or because he had been preserved in his afflictions: but clean contrariwise. Although I be in such distress (sayeth he) as God seemeth to thunder upon me, and there is no more strength and courage in me: yet will I look unto my God with mine eyes, and hold me wholly unto him, and I know I shall see him again as my redeemer and keeper, even after he shall have so consumed me. And for a conclusion he sayeth to his friends: You have said, wherefore is he persecuted, or wherefore do we persecute him? for the root of the case [or matter] is found in me. This sentence is somewhat dark, because the words may be taken two ways. Wherefore is he persecuted? or wherefore do we persecute him? If we take wherefore is he persecuted, the meaning is that Job's friends marveled why God had handled him so roughly: and therefore they concluded that it was to be said that he was a man utterly forsaken of God. But if ye translate it, How do we persecute him? the meaning will be that they are come of prepensed malice to take him in a trip, and to bite at him. Although there be diversity as touching the words: yet doth the meaning come all to one end. Let us consider the doctrine that we have to gather of it: for that is the principal yea and the whole matter. job then chargeth his friends that they had judged amiss of his afflictions. And why? For even at the first dash they fell to saying, o, needs must this man be said to be a wicked doer, for had he walked with a good conscience, he should not be so punished as he is. But contrariwise job sayeth, that the root of the matter is found in him. True it is that the Hebrew word signifieth sometime a Thing, or matter, and sometime a word, speech, or saying. But here job meaneth that he had a good and sure foundation, and that when men have well sifted him, they shall found that his case is not such as other men have falsely surmised. Now let us see to what purpose this gear tendeth, and what profit we may reap by it. When job telleth his friends that they had said, wherefore is he persecuted? He showeth that it is a great cruelty for men to seek out other men's sins when they see one beaten with God's rods: and to say needs must this be a wicked man, therefore let us sift his life, for that is the point which we must begin at. True it is (as hath been said more at large heretofore) that in all the corrections and chastisements which God sendeth, we must always behold his justice upon men's sins: but that must be to condemn ourselves. We must not judge other men, and let ourselves slip. Let us begin, I say let us begin at ourselves. Thus we see that the use of this doctrine is, that when any man is pressed with adversity, we must not be hasty too condemn him, and specially we must not wrinch aside to spy out faults in him: but rather we must look unto God, who showeth himself to be the judge both of us and of him, & compelleth us to know that it behoveth us to have pity and compassion upon him that suffereth, and that we must not go to it at adventure, although we know him to be faulty, but rather advise ourselves to bring him some medicine to heal him. Let us beware we set not the cart before the horses, that is to say, that we judge not before we know the case, as we are commonly wont to do. It hath been already oftentimes said, that Gods afflicting of men is not always for one self same end. For sometimes he punisheth them for their sins, and sometimes for the trial of their patience, or else for some other respect. Therefore let us not be overhasty nor rash to judge before we know the case thoroughly: for we see what is happened to Job's friends. Because they see him afflicted, therefore at the first dash he must needs be a wicked man say they. But happy is the man that judgeth discreetly of the afflicted, as it is said in the Psalm. Was not David pinched as smartly by god's hand as ever any man was? And yet notwithstanding God sayeth, I have found David my servant after mine own heart, and I have anointed him with the oil of gladness. Thus doth God hold David as it were in his lap, and yet we see how he was handled. If we be rash in judging, we shall condemn both David and Abraham, and all the holy patriarchs. And doth not such manner of judging redound to the dishonouring of God? Yes surely. So then let us be sober and modest when we see our neighbours afflicted, and let us acknowledge the hand of God, lest it happen unto us as it did unto Job's friends. But he sayeth precisely, that the root of the case (or the root of the matte●, or the effect and substance of it) is in him. Hereby he meaneth, that men must try before they judge. And in good sooth, every man will grant that if we should step to it at all adventure, it were a foolish presumption and overweening in us, and it is a very common Proverb among us to say, A fools bolt is soon shot. But yet for all this, we cease not to hazard ourselves still, without any searching or examining how the case standeth. Wherefore let us mark well, that we must first go to the root, before we sit down to give judgement. And let us not judge swiftly for fear lest we might seem ignorant. For certess the thing that enforceth men to be to swift, is for that they be ashamed lest they should not seem sharpwitted enough too judge at the first sight: for if I blab not out my prittleprattle, men will make none accounted of me. But God laugheth at such vain gloriousness. Therefore let us keep ourselves in soberness and modesty, until God have showed us wherefore he punisheth one man more than another: let us not run before that. True it is that when we shall have searched the matter thoroughly, and when we shall have come to the root of it: then we may judge freely. For the judgement shall not come of ourselves, but it shall be fetched from God, because it is grounded upon his word and governed by his holy spirit. Howbeit before all things, it behoveth us too go to the root whereof mention is made here. Afterwards job sayeth, Be ye afraid of the presence of the sword: for the wrath of iniquity or of the affliction of the sword is at hand, to the end ye should know that there is a judgement. This present saying is somewhat dark enough, because the words are cut off: but the effect of Job's intent in saying, Be ye afraid before the sword, is all one as if he had said, ye speak here as in the shadow, ye discourse at your pleasure as they that have nothing to do and are at their own leisure. Such folks may dispute at will: like as there be none that make better battles than they that are furthest off from blows. For they give the onset, they besiege towns, they flay, they forray, and they sack Cities, so as it is a wonder too see them. But when they have well discoursed, and come too marching forward indeed: they do no sooner hear the sound of the drum, but their courage is quite quailed. job therefore blameth his friends for reasoning so of his case at leisure, & telleth them that they must take hold of God's justice and be afraid of the sword, as if he showed it them already. And again he sayeth, the wrath of iniquity. This saying pointeth at the cruelty which he had upbraided them with before. The wrath than is as much too say, as you chase against me, and that is too grieve me. For the Hebrew word may signify both Iniquity and Affliction. But here job declareth that his friends are not come unto him for any compassion of his misery, but rather to chafe, yea and to grieve him and vex him the more. And what is imported in that? The sword (sayeth he.) That is to say, God will not suffer such outrage unpunished. For although I had offended you, yet aught you to be more courteous towards me. But now in condemning me without cause, ye show nothing but rigorousness against me. Therefore must God's sword be drawn out against you, verily to the end ye may know that there is a judgement. Behold a notable and very profitable sentence. For in rebuking his friends after that sort, job is as a Prophet of God, that speaketh generally to all men in common. The thing then that he telleth us, is that if we be malicious to judge evil of the thing that is good, and churlish in tormenting and vexing them that are miserable enough already: we have the sword of God to be afraid of. It is said, Cursed are you that call good evil, and evil good: and yet notwithstanding we see that this vice hath reigned at all times, and reigneth still at this day. As for them that are carried by their affections, what conscience make they too spite God openly? They have skill enough too say, I see the case is good enough of itself: and yet notwithstanding they go quite and clean against it. Such a man is desirous to serve God: but I will stop him. Such a thing might be too the building up of the Church, and serve to the maintaining of fellowship among men, and to the furtherance of the common weal: but I will overthrow it every whit. For ye shall see some even of those that sit in the seat of justice, who are as good as devils incarnate in spiting of God, & in overthrowing of all equity & right, and are full of corruption and outrage. Now sith we see this, what is to be said, but that we be come to the top of all wickedness? As much is to be said of other men. For it is to be seen, that there are nother great nor small, but they work spite against God. So then, is it not to be said that the Devil possesseth men, sith they give themselves so to overthrow all goodness, and to maintain evil, specially seeing that so horrible a curse is pronounced by the mouth of the Prophet, against all such as shall say that evil is good, and good is evil. And that is it that job meant here, in saying, Be ye afraid of the sword. To whom speaketh he? To such as are puffed up against God and against all right. For against whom do we make war but against God, when we go about too turn light into darkness, and would oppress a good case? Behold it is God whom we assail. So then we have good cause too be afraid, yea though we trouble but some one poor man, by heaping some new vexation upon him. For God setteth himself against us: he sayeth that he cannot away with such violence and extortion. When men go about too do any outrage or wrong to poor folks, God steppeth before them and showeth himself too be their defender. Therefore whensoever we be tempted too grieve and to trouble poor folks and such as are in adversity already: aught not these words too make us tremble, when it shall come too our mind that God's sword is drawn against all such as will increase the misery of those that are in too much misery already? Behold then how God defieth all those that are given too do wrong, violence, extortion, and such other like things, and see how he summoneth them too fire and blood. Also when we see any poor man underfoot, and no body supporteth him, let us be afraid to tread upon him or to do him any wrong or reproach. And why? For God avoucheth that he hath his sword drawn at all such as shall vex good and innocent folk after that sort. And that is it that job speaketh for a conclusion, saying, that the wrath of iniquity shall bring the sword: as if he should say, true it is that as now when men overleape their bounds too trouble good folks, it seemeth to themselves that they shall scape unpunished, and so they nother fear God nor his judgement. Not (sayeth he) but the sword is ready for them. Therefore let us stand so much in our own conceit, as too bear ourselves in hand that God cannot come at us when we have so tormented poor folk, which seek nothing but to live in quiet, and have not offended us in any thing. For when we fall to stinging of them and to showing of ourselves bitter towards them, God will be a hundred thousandfold bitterer unto us, and we shall feel him to be so when we come before him as before our judge. Were this well weighed, surely things would go far otherwise in the world than they do. We see how Princes for their ambition sake, fall to wasting of Countries, too burning of houses, to destroying of towns, to robbing, ravishing, and spoiling of all things, so as it is horrible to be seen. And wherefore? All this is lawful for them under the name of war. But first and foremost they should consider, whither they be compelled to stir such broils, and to make war after that manner through the whole world. Howbeit forasmuch as there is none other thing than their own ambition that inflameth them thereunto, and all those mischiefs must spring of the rage wherewith they be moved: think they that the sword is not ready for them? Again, as touching those that serve their lusts and feed their humours: think they that God aught not to draw out his sword upon them to? But let us not look upon them only. For we see those that are nother Kings nor Princes, nor of ability to make havoc of countries, or to enter upon them with force, which not withstanding cease not to be as full of malice as they, or rather fuller. For they play the little Scorpions, which (when they cannot hurt otherwise,) do cast out their poison at their tails: and we see how every man seeketh too annoy and trouble other. Therefore must not men needs feel that which is said here: that is to wit, that the sword is drawn out against all such manner of folk? And so ye see why job doth purposely say, to the intent ye should know. True it is that these men were no dolts, such as knew not that there is a God in heaven who is judge of the world: Not, they were men of skill of experience, as we have seen by their talk, and shall see hereafter by God's leave. Why then doth job say unto them, to the intent ye should know? It is because men being blinded by their naughty affections, know not God, but believe that when they have once drawn a curtain between God and themselves, God should not see them any more, nor be able to punish them as they deserve. Then let us look upon the sword, although we see it not yet with our eyes: that is to say, Although God do not yet show us any signs that he is minded too punish us, and too make us know that he is the judge of the world: and let us think that he is desirous to draw us to him, and to show that he will not use any excessive rigour towards us, specially if we be not rigorous towards our neighbours. Furthermore let us understand, that it is not enough for us to abstain from all evil: but it behoveth also too help all such as are in adversity. For though a man could protest, that he hath abstained from all injury and doing of wrong: yet shall he not therefore be discharged before God. And why? For he ought to help and secure those that have need of succour. Now if they that have abstained from evil doing are not quit before God, but are hold as offenders, I pray you what shall we say of those which do nothing else but practice mischief day and night, and are always devising how they may trouble and vex now this man and now that man? When wicked men do so sharpen their wits of set purpose to hurt their neighbours: is it not reason that God's sword should by and by be sharpened against them? Then let us bethink ourselves, and not only be ready to relieve such as are in necessititie: but also (for as much as there is so much misery and wretchedness through the whole world) let us have pity and compassion of them that are far off, and let our sight extend even thither to them, (accordingly as charity aught too inflame all mankind) and let us pray God to vouchsafe to pity them that are so distressed, & that when he hath chastised them with rods, he will bring them home to himself, and make all that to turn to their salvation, in somuch that whereas we have now occasion to sigh, we may then rejoice together, and praise his name with one common accord.  
Now let us cast ourselves down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them in such wise, as we may have regard to amend them: and that therewithal every one of us may have a mind to humble himself under God's mighty hand, and in stead of condemning others, learn to feel the evils that are in ourselves, so as we may seek to him to purge and cleanse us, till he have clothed us fully with his own righteousness. And so let us say Almighty God our heavenly father, etc.   

The lxxiij Sermon, which is the first upon the twenty Chapter.  
SOphar the Naamathite answered and said.  
2 My thoughts enforce me to answer, and hastiness is in me.  
3 I have heard the correction of my reproach, and the spirit of mine understanding enforceth me to answer.  
4 Hast thou not known the time of old, since God placed man upon the earth,  
5 That the advancement of the wicked is but of short time, and that the joy of hypocrites shall not endure.  
6 Though they be lifted up to heaven, and have raised their head above the clouds:  
7 Yet shall they perish as their own dung: and they that have seen them shall say, where are they?  
THat we may the better profit by this doctrine, we have to bear in mind, how it hath been declared before, that such as encountered with job, saying that God leaveth not the wicked unpunished, have taken a ground that it is true in itself, but they applied it amiss to the person of job. And this is a cause why we aught to pray always unto God to give us skill and discretion to know how to apply that thing rightly which we shall have learned out of God's word. For we may turn that thing too evil, which might be to our profit, according as we see how a number abuse the holy scripture crossly & overthwartly▪ Therefore it standeth us in hand to mark this point: and then shall we see that here are good and very profitable instructions. Now the effect of that which Sophar sayeth here, is that although the wicked and the despisers of God be seen to prospero here for a while: yet must they perish, and the end of them must be miserable, according as it hath always been seen and put in ure, and God will execute his judgements to the world's end ●s he hath done afore. But ere he come to that point▪ he useth a preface, that is to wit, that he is enforced to answer, and compelled so to do, as well by the spirit of his understanding, as also because he was ashamed to be so checked at Job's hand, specially sith he knew (as he himself sayeth) that his own sayings were true, and that job reasoneth to the contrary. Now if it were so▪ then had Sophar good reason. For first of all when God giveth us any grace, it is not to the intent the same should serve for ourselves alone: but we aught to make our neighbours partakers of it. Then if God give more understanding to one man than to another: aught he to keep it to himself alone? No. But look what gifts God bestoweth upon us, we must labour to communicate them that our neighbours may be edified by them as well as ourselves, and God be honoured with one common consent. S. Paul also showeth the same, namely that if a man have received any gift of God, he hath not received it for himself▪ but he must apply it wholly to the common use. Behold also how God will have our charity exercised. It is not that every man should like well of himself and despise his neighbours: for at what point should we be then? Should there be any more body of the Church? Is it not meet that the members should be knit together? Is it not meet that all should be referred to the head? Then let us mark well that whereas Sophar sayeth, that the spirit of his understanding enforced him to answer: if it were so that God governed it, and that this saying were rightly placed: then had he reason to say so. For (as I said) when God shall have disclosed any good thing unto us, the same must not be drowned by us, but rather we must bring it to light. And here ye see why it is said, that when we have believed then must we speak. So then faith must not be a dead thing, but she must utter herself. And S. Paul doth well verify the said sentence of the Psalm. For he showeth that it is not lawful for him to do it, because God had given him understanding, which aught to serve the whole world: and therefore that he uttereth the treasure which was committed to him, knowing well that it was not a particular thing for any one man, but for the profit and instruction of the whole Church. And verily every one of us must apply this lesson to himself. For we shall see many that will say, it is enough if every man believe in his own heart, as who would say that the thing which God hath joined together, might be separated by men. But we have seen already the record of David: which is, that such as believe aught to speak by and by. For except they do so: they show that they by their malice do bury that thing which God would have published abroad: according a● it is said that men light not a candle too put it under a bushel, or to hide it: but to set it upon a candlestick that it may shine all about. Furthermore now and then▪ when a man hath received any gift, he thinketh ●● is to win himself credit and estimation above other man. But contrariwise in so doing we disgrace God's gifts by making them to serve to any vainglory. It is not for that purpose that God dealeth his gifts more to one than to another, but to the end we should do men good with them. Therefore let every of us have a care to advance and to spread abroad that which God hath committed unto him: and as for them that have not received so much, let them nevertheless be brought by that means to salvation, whereunto God calleth us, too the end he might be glorified among us. Mark that for one point. But yet must the other point press us more, when Sophar sayeth, that he had heard the correction of his reproach. He speaketh not this in respect of his own person only: but according to the matter that he had dealt with before, he is angry to see God's truth trodden by that means under foot. job had no such intent, (as I have declared already) and therefore Sophar did him great wrong. Nevertheless this doctrine continueth in itself always good and true, and we must hold it so, for the holy Ghost also meant to teach us by a man that was blinded in his own imagination, who notwithstanding ceased not too have good grounds. So then this doctrine being taken as it is, may stand us in stead, notwithstanding that we see it reprove the good, and fight against God's truth, resisting it by cavils and things misapplied. And therefore when the like befalleth us, we must withstand it as much as we can. I say, whensoever we see a man strive against God's truth, we must set ourselves against him as adversary parties. Why so? For if God give us wherewith to make ourselves as his proctor's and witnesses, he will have his case maintained by us. And the honours is great that is done us in that behalf. God seeth that we be full of vanity, and that there is nothing but untruth in us: and yet nevertheless he calleth us to be his proctor's. And aught he to do so? Is he bound to do it? Not▪ but his mind is to honour us so far forth. What remaineth then. That every of us strain himself to the uttermost [to do his duty.] When we see men so malicious and wicked as to lift up themselves against God, and too seek all means possible to pervert & corrupt the truth: is it meet for us to be slothful then? No. We see at this day how the Pope hath many seducers which seek nothing but to slander all good doctrine, and too falsify all that ever we allege in the name of God. Yea and we need not to go so far, for we see malicious heads every where and underlings of Satan, which turkin things, and desire nothing but to turn all upside down. Now when we see the Devil working after that sort to overthrow the things that are good to edify the Church, and that men are so empoisoned against them: aught we to hold our peace? Should we not resist them stoutly as much as in us lieth? Yes certainly. Else should we be cowards, yea and it should be imputed to us for high treason, if we should suffer God's truth too be so defaced, and we not maintain it. Some there are of opinion that it were better for them to hold their peace, and not to speak at all against the Papists and their superstitions. Yea, but in the mean while we see how the Devil would abuse our silence, to utter forth his lies and tyrannies continually. If poor souls perish, and we in the mean while hold our tongues: what shall become of it▪ If a shepherd do his duty, will he suffer wolves and thieves to enter into his flock, and to scare them, bite them and devour them, and yet say never a word to them? But God hath appointed us to be as shepherds of his Church▪ Now like as we must have a sweet and amiable voice to guide our flock withal, and too lead such too salvation as are teachable and obedient: so also on the contrary part, when we see thieves and Wolves, we must cry out aloud to scare them away. You see then that such as perceive men to pervert God's truth, aught not to dissemble, but rather to be earnest and zealous in resisting them to the uttermost of their power. Again, if we aught to have such courage & constancy in maintaining good caces against the trumperies and subtleties of the wicked: I pray you aught we not to speak still in the like behalf when we see God's name blasphemed in deed, and all good doctrine scorned and railed upon by the rued life, by the malapertness, & by all that ever the wicked folk take in hand? Would God that necessity constrained us not so much as it doth. But what? When a man hath preached the word of God, let him go abroad in the streets, and mark what he seeth each man do openly, and it will be seen that every man hath conspired against God, and that fire and water are not more contrary, than the common life that we lead, and the doctrine that is preached. I will not say how reckless men are to hear: But although they set a face upon the matter, and very ceremoniously pretend that God shall be honoured and his word received: yet it appeareth that it is but a playing of little children, & men do thoroughly mock God in their common life, and do nothing else but despise his word. We need not to decyfer things by piecemeal what they be: men see well enough what they are, and we were too dull-headed if it grieved us not too see God so ill obeyed among us, and so smally reverenced at all men's hands: specially seeing things are come too the shamefulness that Sophar speaketh of, namely that not only God is dishonoured by whoredom, by looseness of life, by blasphemy, by robberies, and by other such things, which reign and are not punished as they aught to be: but also even when punishment is extended, men can find in their hearts too mock God, and his justice. I speak of that which I saw yesterday with mine eyes. If a strumpet be put in prison, she must have tarts carried her too feast her withal: she must be locked up for a countenance, and in the mean while she must be presented with great Tarts▪ And I pray you what a dealing is that? If it had but only been told me, or if it had but only been ●oulted out: yet could I not have held my peace at it. But I saw it myself with mine own eyes, in somuch that it may seem that God brought me to it, and that the Devil meant to make his triumphs on the other side. So then no marvel though such as have charge of the Lords flock to preach his word do speak so roughly sith they see things so far out of square, that there is nother modesty nor honesty at all, nor any ho: and yet are we blamable before God, for that we speak not the hundredth part which we aught to do, considering that the disorder is so outrageous as we see. Wherefore let us mark well this sentence of Sophars, where it is said, that he could not hold his pe●●● but was enforced to speak because he was chafed with his reproach▪ And why? For we must not suffer evil too have such scope without setting ourselves against it, and without showing of ourselves to have some zeal of God for the maintaining of his glory and truth. But now let us come to the general matter that is laid forth here▪ Hast not thou known the time of old (sayeth Sophar) even since God did set man upon the earth? how that the highness of the wicked is but of short time, and that the joy of hypocrites or transgressors shall not endure? He taketh here a principle that is good and true: which is, that if we take the life of the despisers of God to be happy, we be deceived. And why? For their happiness is but a dream, as he will add in the similitude an on after. True it is that most men will say that the wicked are unhappy. But what for that? we overshoot ourselves: for if we see a man live easily, or in honour, although his life be not ruled according too God's word: yet notwithstanding we be ravished at it, we think his state to be as good as can be wished, and every man will spite him. Yea but in the mean while we know not that such as are so advanced, are but Snails as it is said in the Psalm. And it is a comparison well worthy to be noted. For David sayeth that such as be advanced in this world, and have no lively root settled in God, are as Snails. They come creeping up in one night and vanish away out of hand. Behold here Snails for all porridge. But we have no consideration of that: we leave the principal point which is to look unto the end: we have not the patience to say, well, God advanceth whom he will, but that is to break the necks of them with a greater and ●owler fall. We can good skill of the wheel of fortune, but we cannot refer all things to God's providence, to behold his works and yield him all praise. So much the more therefore have we need to mark well this sentence, that ever since God did set man upon the earth, it hath been found by continual experience that the highness of hypocrites is of late time, and that their joy shall endure for ever. When Sophar sayeth, that this thing is too be known by long experience, and that it hath been so ever since God created the world: it is a saying of great weight. For if we see but two or three examples of God's justice, aught we not too be touched enough? But here is much more: it is not in three or four persons only that God showeth that he will not leave the wicked unpunished: he showeth it every day, he hath showed it before we were borne, and if we pursue from age too age since the creation of the world, we shall see that God hath always kept the same rate. Seeing then that we have such examples and so great and of so long continuance, that God hath always showed himself a judger of the wicked men's prosperity, and made all things to turn too their confusion and decay: is it reason that we should yet still doubt of it? Wherefore let us mark well this saying how it importeth much truth: that is to say, that at all times since men dwelled upon the earth, it hath been God's will that there should always be some records of his judgements, and therefore that we must not be so dull and blockish as not to consider the things that God hath done for our instruction. Heereuppon we aught too gather further, that it is not enough for us too have our eyes open too mark and view well the things that God doth in our own life time: but we must also profit in ancient histories. And verily here we see why our Lords will was that we should have some notable judgements left us in writing, namely to the end that the remembrance of them should remain for ever. Yea and we must not only profit ourselves by the things that are contained in the holy Scripture: but also when we hear the stories rehearsed that were written by the Heathen men, we must have the skill too apply God's doings to ourselves. For there we see how he hath executed his vengeance upon all such as were given to cruelty, robbery, and other extortions: and therewithal how he hath punished whoredom and other filthiness, when they reigned oversore: and finally we see how he hath punished perjuries and outrages when men's pride hath exceeded so far as it could no longer be borne. Now when we look upon such things, aught they not to serve our turn at this day also? Then let us remember well the lesson that is given us here: namely that for somuch as God hath ever since the creation of the world from time to time given us some warnings too show us that he is the judge of the world: we must learn too stand in awe of him, and to walk warily, that the punishments which he hath executed upon the wicked may be lookingglasses for us, and bridles too restrain us. But now let us return too that he sayeth, that the highness of the wicked is but of short tyme. And why? For although they were lifted up to heaven, or reached up to the clouds with their heads: yet should they not continued, but God would throw them down out of hand. Hear job continueth the matter that we saw before: that is to wit, that God will now and then suffer the wicked to be advanced and too flourish: but it shall not endure long. Now had Sophar considered this well: he would no more have stood in contention with job: but forasmuch as he taketh a general sentence, and applieth it amiss: he goeth overthwartly to work. Yet notwithstanding (as I have said) this doctrine deserveth to be received as coming from the holy Ghost: and there is no more for us to do, but too look advisedly upon it, and to apply it conveniently. Therefore let us go forward with the matter. It is a very troublous temptation to us, to see the wicked in prosperity. For we would fayne that God should show himself as he is: that is too wit, that he cannot away with the wicked, but throweth them down because he hateth and abhorreth them. If we ourselves do amiss, we would have God to spare us: & there is none of us but he thinketh God to be overhasty in punishing us. When we have committed one sin, two, or three: if God chastise us, we think it too soon, we cannot away with it. But if another man have done never so little a fault, we would have God to thunder upon him out of hand. Lo whereunto hypocrisy leadeth us. But what is to be done on the contrary part? We must be contented too see the wicked triumph for a time in the world, and too have their full scope, and too live in ease and pleasure, and not be grieved at it, not not although we ourselves be in the mean while in adversity and trouble. And why? For by that mean God intendeth too try our faith. If we saw things to be such as they shall be in the end, as God showeth us then by his word: would we put any trust in him. No. We would believe nothing till we saw it. But when as we perceive not the thing that God speaketh so soon as we would, and yet nevertheless continued still steadfast in his word, resting upon that which hath proceeded out of his mouth▪ that is the thing wherein we show ourselves too believe him. And so let us mark well that when God doth so lay the bridle upon wicked and ungodly folks necks: it is to try whither we have served him purely, and whither we have patiently given him leave too do what he will, without lifting up of ourselves against him. Also there is yet more, that God will have us too learn that our Paradise is not in this world. But we would feign live in pleasure, and that God should dandle us like little cockneyes. That were not for our behoof, but clean contrary. For unless God drew us to him by afflictions: we would never (by our good wills) fleet out of this world: we be as much entangled here as may be. Therefore we have need to be drawn to the heavenly kingdom by many tribulations, and that God should enforce us too come to him, and yet therewithal also show us, that he will root out the wicked, though they run riot never so much. When we see this, we shall have no cause too bear them any grudge. So then (as I have said already) let us learn to overcome the said temptation when it is trumped in our way: and if the wicked happen to be advanced, yea even to reaching of the clouds with their heads: let us understand that we must not be grieved at it as though God were asleep, or as though he regarded not the world ne had any care of it. But contrariwise let us assure ourselves that Gods lifting of them up, is too strike them quite down at one blow, yea even with a deadly fall. For if their falling were but as they stand upon their feet: then might they well scape with the breaking of some bone. But when God suffereth them too be hoist up so high: he sendeth them down to their utter destruction. Thus ye see to what intent Sophar sayeth, that the loftiness of the wicked is but for a short tyme. And now he addeth, that their joy shall be of▪ no long continuance. Whereby he meaneth that the despisers of God and all such as are tied to the world, do over joy themselves in the present prosperity, and are utterly drunken with it. True it is that the children of God may well be merry when they have prosperity, like as when God sendeth us wherewith to be fed and maintained, when he dealeth so with us as we want nothing, when he giveth us health, quietness, and all other like things: we may well be merry, yea and we aught to be so, according as it is said in the law, Thou shalt eat and drink before thy God and be merry. But yet must not the faithful settle their joy upon the present benefits, nor hold themselves tied only unto them. Yea rather if they want meat and drink, or be troubled with sickness, they must not therefore cease to trust in God: but must learn S. Paul's lesson, which is, to have skill both to be poor and rich, to endure hunger and scarcity, and also to have abundance. Thus ye see that the mirth of God's children differeth greatly from the mirth of the unbelievers and worldlings. For these rejoice in the things that they hold in hand without looking any further: and as for God or heavenly life, they have no care of them, but besotte themselves in such sort, that if they found ease, they run riot into extreme looseness of life. Contrary wise, when the faithful are in prosperity, they are always, led further: that is to wit, too the acknowledging of God's goodness in that he hath made them feel him more than a father towards them. And they know also, that when he may seem to have forsaken them, than is he nearest them to secure them. So then in this sentence Sophar meant to show, that when the despisers of God and those that are given to do evil are advanced, and fortune (as they term her) laugheth upon them, so as they prospero and live at their ease: all that while they be so dulled that their mirth is a drunkenness, & they run riot without order or measure. Lo what Sophar meant to speak. To this purpose, let us mark well how our Lord jesus Christ sayeth, woe be to you that laugh, for you shall weep: your mirth shallbe turned into gnashing of teeth, Not that it is not lawful for us to be merry (as I said afore,) or that it is not lawful for us to rejoice when God giveth us occasion. But will we be merry. Then let us (as S. james willeth us:) Let him that is merry sing: that is to say, let him give God thanks, and in calling upon him let him always still go forward towards him and be established in love, fear, and trust towards him more and more. You see then what our mirth aught to be. But by the way, with this said mirth, we must also be sad, considering how we cease not too offend God (as S. Paul also showeth us by example) and considering the vices that are in us. And so let us always go onward still to the full and perfect joy which is hidden from us as yet. Thus much concerning this saying, that the joy of the wicked shall not endure long. Furthermore let us mark that Sophar was beguiled by mistaking these words, a short time, and of small continuance. For when the Scripture sayeth that the wicked vanish away, and that God will consume them in the turning of a hand: it is not meant that he keepeth one ordinary stint, as I have declared already. And why? for if God should do so, what should be reserved till the latter day? we would be wedded to this world, and not wait for the coming of our Lord jesus Christ to accomplish our resurrection and redemption. Our Lord therefore is fain to reserve many, yea and the most part of things till his last judgement. But yet in the mean while it is always his office to destroy the wicked, and to show that they be but of short continuance. And in good sooth let us consider well what our life is, and we shall se● that the thing which lasteth longest time in this world, doth but pass by and slip away in the turning of a hand. We be such fools, that if God lift not up his hand the first day to destroy such as have offended: we are of opinion that the time will never come. And why? It seemeth to us that this life lasteth long, and yet, we grant it is but a shadow: for every man must away hence spite of his teeth. Therefore when it is said unto us, that the wicked continued not any long time: let us learn that it is not meant that our Lord rids them out of hand. For although they come too the years of fifty or threescore: yet cease they not too be trained on still by God's hand to their decay and confusion. To be short, we must be patient and wait with silence what God will do, without such boiling and hastiness as Sophar is wont to use here. Behold I say how it behoveth us too apply this doctrine, if we intent to far the better by it. And truly it is a right necessary point for us. For we shall see many offended at the reading of the promises in the holy Scripture, (as that God will bliss those that are his, that he will lead them in all their ways, that he will bring all their devices too good end, that they shall live in prosperity, that they shall be blessed at his hand, both in themselves, and in their offspring, and their cattles, at home and abroad, and in their possessions, and that they shall be preserved by the grace of God. And on the contrary part we see, that the children of God endure so great scarcity and so many miseries, as is rueful. Sometime they have not so much as one morsel of bread to put into their mouth, and they be smirten with diseases and all other calamities: while in the mean time the wicked whom God had threatened, do prospero. We be astonished at that, that we seem to loose our time in trusting unto God, and that his threatenings and promises are deceitful. What is the cause of such trouble? It is for that we want patience to bridle ourselves and to say, I will see what God will do. We need no more but to stride over, as when we have to pass a ditch we be fain to leap and strided, that we may get over it. So then, for as much as we can not leap over the things of this world, and so lift up ourselves to behold God's judgements: therefore we cannot see them, though they be near at hand. And certess there are divers that will say, I can go no further, for such a thing stoppeth me. And what is that stop? It is but some straw that lieth in their way. That is all the let, and yet they needed no more but to lift up their foot, or to tread upon it, to overcome all the matter that we make so great ado of. And is not that a great laziness in us? Howbeit when we be destitute of God's spirit, ye see in what plight we be. Yet are not the things that are contained in the holy scripture, spoken in vain, nor without cause. Furthermore it behoveth us to mark also, how Zophar sayeth here, that when the wicked shall have lifted up their head to the sky, and reached to the clouds: God will found means well enough to throw them down, yea and to sink them even into hell. Lo what the end of the wicked shall be, which seek nothing but to advance themselves. True it is that God doth erewhiles exalt his servants to honour and dignity: but yet do they not cease to be lowly still all the while. When a man is governed by God's spirit, although he be a great Prince and honoured of the whole world, and God hath reached him his hand to exalt him highly: yet will he always be modestly minded to acknowledge his own infirmities, and to walk in the fear and wareness, saying, Alas what would become of me if my God bridled me not? He giveth me of his grace, and as for me I have nothing of mine own. Have I any cause then to glorify myself? Not: But the nearer he cometh to me, the more doth he bind me to him: so as if he be honoured among men, it behoveth me to be as a mirror to save such as are destroyed and overthrown. God then hath set me in this case, to the end I should serve their turns that have need of my help. Thus when the children of God are endued with any graces, they mean not to keep them to themselves too serve their own peculiar turn withal: but to acquaint themselves with their neighbours, yea even with the meanest of them (according as Saint Paul speaketh) and to humble themselves to the lowest of them, as God hath commanded them. But clean contrary, when the wicked happen too be advanced, they do nothing but lift up their heads to the clouds, and perk up unto heaven. And whereof cometh that? It is because they have forgotten themselves, and think not themselves to be mortal men, but take themselves to be (as ye would say) Gods. We see this in all these blind wretches that are sotted in pride, namely that they know not themselves. If one spoke to them as to men, they think they be forgotten. And that is that Zophar meaneth by saying that the wicked lift up their heads unto the skies, and perk above the clouds. True is it that it behoveth us to reach our heads above the skies and above the clouds: but that is after another manner: that is to wit, although we be wayfarers in the world, and see nothing but corruption in ourselves: yet we must not fail to possess by hope the everlasting benefits that God hath promised us: but must be able to protest with Paul, that we be citizens of heaven, that the heritage is prepared for us there already, that we be already set in the heavenly places, namely in the person of our head jesus Christ, who hath knit and united us to himself never to be separated. Thus ye see how the faithful children of God must lift up their heads not only to heaven, but also above heaven. Yet notwithstanding it is not ment hereby that they should not humble themselves, according as it is said, that they shall always stoop unto God as the Prophet Amos speaketh. And what meaneth he by saying that God will have us to stoop under him? It is to the intent we should know that there is such a burden upon our shoulders as we be not able to bear, if we be not maintained by his power. And surely it is necessary for us, to the end he may be glorified in us by delivering us after that sort out of the miseries and adversities wherewith we be so overladen and borne down. Therefore let us mark well these things, to the end we may learn to frame ourselves to such mildness, as we may be of the number of those whom God will lift up to heaven, after he hath cast them down unto hell. So then, will we be upheld by the hand of God? Let us humble ourselves (as the Apostle saith) yea let us humble ourselves in such sort, as we may first yield God the glory that belongeth unto him, as of whom all goodness proceedeth, and make true confession unto him: and secondly have every one of us an eye to his calling, knowing that God hath knit us in such wise together, as the greatest aught to apply themselves to the lest, and every of us aught to put God's gifts to such use, as all may take good by them in common, assuring ourselves that the condition whereupon they be given us, is that others should be partakers of them as well as we. When we go to work after this sort: it is certain we shall be always uphold by the hand of God. And although the Devil make never so great assaults upon us: yet shall we hold out. Again though we be sayne to stagger now and then, yet will God be always ready at hand, so as we shall evermore get the victory howsoever the world go. Therefore if we be hold in such modesty as becometh us: let us assure ourselves, that God will 'cause us to feel his power by making us too continued in all goodness, even too the end. And although we must be fain to walk through many hazards and dangers of this world: yet will he not suffer us to rush against any evil encounters to break our neck: but if we meet with any, surely he will give us the grace to leap over it, as I said afore. Thus much have we to gather of these words of Zophar for the present time.  
Now let us fall down before the face of our good God with acknowledgement of ou● faults, praying him to make us so to feel them, as thereby we may be taught to mislike of ourselves sith we be so wretched creatures as we cease not to offend, and that therewithal we may with true lowliness receive all the chastisements that he shall sand us, so as we may daily more and more stoup under his mighty hand: and that being so stricken down, we may notwithstanding not cease to walk as he commandeth, with our hearts and minds lifted up by faith and hope unto the kingdom of heaven, continuing nevertheless as little ones in this world: how be it not as babes in wit, but as babes in malice: to the intent that being bereft of all vain presumption and selfeliking, we may so serve one another, as God may be honoured of us all with one accord. That it may please him to grant this grace, not only to us, but also to all people, etc.   

The lxxiiij Sermon, which is the second upon the twenty Chapter.  
This Sermon goeth on with the exposition of the vij verse, and then with the text that is added here.  
8 He shall vanish away as a dream and not be found again, he shall pass away as a vision in the night.  
9 The eye that hath seen him shall see him no more, His place shall no more know him.  
10 His children shall faun upon the poor, his hands shall restore his riches.  
11 His bones shall be full of his youth, and it shall lie down with him in the dust.  
12 If evil be sweet in his mouth, he will hide it under his tongue.  
13 He will spare it, and not let it go, but keep it in the mids of his palate.  
14 His meat in his bowels shall be turned into the gall of an Adder within him.  
15 He hath swallowed up riches, and he shall spew them up again, and God shall pluck them out of his belly.  
Here Sophar goes forward with the doctrine that was glanced at yesterday: that is too wit, that whereas the wicked and the despisers of God seem to be happy, the same shall not last long, because God must put too his hand to confounded them in the end. He useth a phrase which may do us to understand that they shall perish in their own turning, or else as their own dung, for so do the Hebrews term their turning, as it were said that they shall go out as dung, and they speak it in way of disdain and reproach. You see then that his meaning is to say, that although the despisers of God be brave and make themselves terrible: yet must they perish with shame enough, and be cast out as men remove dung. Lo what the sense is. Afterwards he addeth that they shall perish never to recover nor be made whole again. Hereupon he likeneth them to a dream or a vision in the night, which passeth away incontinent. To be short, he saith that such as have seen them in great estate & authority, shall know them no more, nother shall there be any hope for them to recover their place again. All this (as I have declared) is very true. For all the happiness that appeareth in the wicked, shall in the end turn to their greater confusion, and for as much as they be cursed of God, it can not be but that they must needs come to an evil end. What is the cause of men's happiness, but because God receiveth them into his favour and blisseth them? Then if we have the contrary, so as he shake us off: although the whole world seem to be on our side and all things fall out to our contentation too-too well: needs must all the benefits that it is possible for us to have, be turned to our undoing. Therefore there is no fountain of welfare but only the goodness and love of our God. If we have that: although we seem never so wretched, yet shall all things turn to our welfare. But clean contrariwise, if God love us not, it is impossible that we should by any means prospero. We may well have some outward show: but that shall be of no continuance▪ as is showed us here. Therefore let us mark well the speech that Sophar useth here. For although it betoken two things (as I have said:) yet notwithstanding it importeth that God overthroweth the wicked in the turning of a hand. This deserveth to be noted, because they seem to be fastened with iron nails (as they say) so as they may never be removed. But God will find the means to throw them down, yea even upon the sudden before men are ware of it. And when the thing shall seem impossible to us, God is able to work beyond our imagination or conceit. Again let us learn not to be bleared with the gloriousness and dignity of the wicked seeing that our Lord casteth them in the teeth with it as we see. Doth the world highly commend such as are enriched by robbery, such as are advanced by wicked practises, and such as despise God and all equity and right? Behold, the holy Ghost likeneth them to dung and filth. So then (as I have touched) let us not be tempted when we see any greatness and excellency in the despisers of God. But rather let us harken to the saying which the holy Ghost uttereth against them to put them out of estimation: and not without cause. For it is because we should not repined at their state, nor be drawn into their lines as our own lusts would do at every blow, nor finally be disquieted, as though God executed no justice in the world, but were asleep in heaven, and listed not to repress wickedness when it overfloweth his banks. Therefore to the end that such temptations have not dominion over us, let us learn to esteem those things as dung and filth, which the world hath in great reputation. Lo what we have to do when we see men clap their hands at the wicked and in manner honour them as Gods. Therefore in the mean while let us be patient, in waiting for the end, assuring ourselves that they be but dung afore God. But there is also this point more too be noted: namely that their place shall know them no more, and that the eye which hath seen them shall see them no more. Whereby Sophar meaneth that the wicked shall not be afflicted for a small time like as God doth oftentimes afflict the faithful also in such wise as they may seem to be utterly overwhelmed. Then may it seem that God is minded to confounded his own servants without any hope of setting them up again: but yet have they this promise, that although they were in the bottom of hell, the hand of God should stretch itself thither to draw them out of it. Wherefore though we must be feign to walk in the mids of the shadow of death: yet let us not be dismayed, seeing that God giveth us this token that he is our Redeemer: that is to wit, sith we hear the voice of God warranting us that he hath not forgotten us. Lo what we have on our side. But although God give the wicked but somuch as a little fillip, their wounds are so deadly as they never recover them. And why? For when God speaketh, it is to destroy them, yea even in such wise as no man may be able to set them in their estate nor to build them up again. Well may men attempt it, but they shall not prevail at all: the more they think to further them, the more they pluck them back. Thus we see here how Sophar sholeth out the despisers of God and the wicked sort, from the faithful. For afflictions may well light upon both alike: but there is odds in the end of them. I say that afflictions light upon the one as well as the other, insomuch that the faithful shall seem to be at the very point to perish utterly without recovery: howbeit for as much as God hath promised too reach them his hand, although they were come even to death: yet should they be razed up again. But as for the wicked, they must perish utterly. And why? For the curse of God is upon them. And therefore let us learn to comfort ourselves when God shall send us any afflictions. For although they be great hard, and heavy: yet is there cause of gladness, sith the end shall be happy. On the other side, when we see the wicked flourish and triumph, let us not cease to keep on our pace, notwithstanding that we be miserable to the worldward. And why? For when God striketh them upon the sudden, it is not to set them up again, but there must they lie still, and their place shall never be acquainted with them any more, as it is said more at full in the seven and thirtieth Psalm. For inasmuch as it is a hard thing to be believed that God will destroy the wicked even when they be so well settled in this life, as it may seem that they should continued in their ●●ate for ever: the holy Ghost is fain to draw us back oftentimes to that lesson, to the end it may be thoroughly settled in our hearts, and we fully persuaded of it. Then if we perceive not at the 〈…〉 te, that God will raze out the wicked without ever suffering them too recover up again: let us hearken what the Scripture saith, and we shall perceive that God rooteth them out after such a sort, as men shall not wot what is become of them. Thus much concerning Sophars words where he sayeth, that the place where the wicked were, shall know them no more. And there is also a comparison of a Dream in the night, and as the fancies that men conceive. True it is that the life of man in itself may well be called a dream. For what do men here until our Lord have enlightened them and made them know that they be ordained to a better life? What do they (I say) but only dream? All such as ween to get wealth and to heap up riches here below, cease not too run seeking here and there, and too make large circuits: and yet notwithstanding they come always to one point, which is, to think upon nothing else but gathering: and all that is but a dream. What other vices so ever men be infected with, I pray you have they any certain mark or any resting place so long as they be entangled in this world? Have they a clear mind to understand that God calleth them? No. Have they their thoughts well settled? Have they their affections well ordered? Not not at all. They do but dream. To be short, if all things were well searched by piecemeal which men purpose and devise, which they take in hand, and which they do: it would be found that their whole state is but like a dream or fancy that a man conceiveth. And (as I have said) such may man's life be generally said to be. But specially it may be verified of those that hold aloof from God and turn their backs upon him. For in as much as they leave the light and wilfully seek after darkness▪ it is meet for them to have such wages as they deserve: that is too wit, to have their wits confounded, so as they may not be able to judge any thing, nor to discern between white and black, but rather be overspread with a [continual] night to do nothing else but dream. And in deed we see also how they transform things, and turn them clean contrary. Mark me a despiser of God: he will bear himself in hand that he is able to work wonders: and yet in the mean while he knoweth not that if God be his enemy, he must needs perish, and that he may well fortify himself, but he shall not be able to scape God's hand that it fall not upon him as a hideous storm. But as I said, forsomuch as the wicked do shun the light as much as they can, they deserve that God should cast them as it were into an unlightsome place, as it were into a continual night, there to be wrapped round about with darkness. Have they once their minds so dazzled, they conceive dreams and fancies, and make themselves believe this and that. So than it is not without cause that the holy ghost doth here by the mouth of Sophar liken the wicked unto a dream. And not only they disguise themselves after that sort, but we see that other men also have a false opinion of them▪ For if a wicked man be advanced, every man reverenceth him, yea and they envy his state and would 〈…〉 ne be like him, And such as can not come at it, do oftentimes make an Idol of him.  
Thus ye see in what case men are when they see the wicked prospero. But we consider not that within them they have a worm that gnaweth them without end or ceasing, because God's justice followeth them at the hard heels, and they are always troubled in their consciences. Then know we not in what perplexity and unquietness the wicked are because God hath cursed them. But we be bleared with a certain vayno show, and (as the proverb saith) all that glistereth is either gold or silver in our eyes. So then let us learn to remember that which is showed us here: that is too wit, that we must no more dream, nor be so led by our own misweening fancy. For God will scorn such vanity, and show that in the end after we have been in darkness, a day will come wherein we shall be brought too light, and when that day cometh, men shall see how we have been beguiled in our dreams. But now are we not in the night: for God enlighteneth us, at leastwise if the let be not in ourselves. What is it then that maketh us to dream? what is the cause that we be so deceived by our own fond imaginations, and that every one of us forgeth some fancy or other to himself: but that we be loath to stay ourselves to consider what God doth dally before our eyes, and specially what he warneth us of his word? Behold how God showeth us which is the true happiness and what is our true welfare. Blissed is the man (saith he) that feareth the Lord: Blissed is the man that applieth himself to the minding of God's truth: Blissed is the man that putteth his whole trust in. God. For he shall be like a tree planted by the rivers side, always full of good sap, so as nother heat nor drought may 'cause him too forego his freshness, and lustiness. Thus doth our Lord show us the true happiness, that we may know it if we ourselves be not to blame. But what? we be fugitive and cannot rest upon firm ground, but will needs have a happiness that is slippery and flightful. Therefore we be well worthy to perish and to tumble into the bottomless pit, sith we go so wilfully to seek after the darkness of the night. Thus ye see why I said, that for so much as God is so gracious as to enlighten us with his word: it behoveth us to come away out of our dreams and fancies, to the end we be no more tossed so. And afterward it is said, that his bones are full of his youth. The Hebrew word that Sophar useth here, doth sometimes signify hid and secret sins: and surely the Hebrew word that signifieth youth is derived thence also. And so, the sense may be, that a wicked man's bones are full of the sins that he hath committed, and specially that he began to commit them in his youth, or else that in his youth his bones were full and he was filled and glutted with pleasures, so as he had his hearts desire, and all that ever he had a mind unto came to his hand. This is it that we have to note. So then, if we take the word youth in his own signification, the meaning will be, first that Sophar warranteth the wicked, that if they be once given unto evil, they never return back again, according as it is said in Salomons proverbs, that when a young man hath once taken a wrong way, he shall go on still: and when he cometh to old age he shall continued all one. We see that when men have once taken their way awry to give themselves to naughtiness: it is very hard to pluck them back again. Lo here a good and profitable lesson And although it be common enough [in talk] and that the very heathen men have made proverbs of it: yet have we need too be warned of it, considering how we be so much given to continued in evil as it is rueful and think it to be nothing at all. But we perceive not how Satan taketh possession of us when we continued in our filthiness. When a man beginneth first to do evil, he thinketh that if he follow it still a day, a month, or a year, he shall return well enough again in the end: verily as though we had repentance in our sleeve. But (as I said,) behold, Satan creepeth into us and taketh possession of us ere we be ware. Therefore let us keep us from hardening so in evil, and as soon as we perceive that our flesh and naughty nature egg us and provoke us to step aside, let us be restrained by the fear of God. And if we be fallen, let us do our endeavour to get up again incontinently: and when we be out of the way, let us return by and by. I say, it is not for us to delay till to morrow. And specially when a young man standeth upon the ordering of his life: let him be well advised that he give not himself over to vice and filthiness. For if he ween too return, when he listeth himself: he is deceived. Ye see then that the first thing we have too mark, is that we must not be saped in our sins. Now then, it is a very fit manner of speaking to say, that the bones of the wicked are full of their youth: that is to wit, the wicked not only have some fleeting lusts: as a man shall see some folk that have not any malicious wilfulness in them, nor are utterly despisers of God, but have still some seed of goodness, and would fain give themselves to well-doing, howbeit for as much as they have no hold of themselves, nor are constant, assoon as they meet with any provocation, they straight overshoot themselves: we shall see some such, (I say.) But Sophar meaneth much more here: that is to wit, they have their bones full of naughtiness within, and are soaked or steeped in it, and they delight themselves in it. And we see also that when the devil poisoneth men, it is not by stinging them lightly, but by shedding his venom into the bottom of their heart, so as their wit and understanding may conceive nothing but evil. Lo how God punisheth such as have despised him, and given themselves over to evil, so as they do daily appare and wax ever worse and worse. Hereby we see that it is not in man's choice to repent when he listeth, as these scoffers say, mocking God, with Tush, there needs but one good sigh at the end. But who shall give them that sigh? Wherefore let us beware that we welter not in our sins. For if they once get into our bones and into our maree, our naughtiness will go with us to our grave, and well may we strive against it, but yet must we be fain to devil with it still in our old skin. Therefore let us beware that such vengeance of God light not upon us. Furthermore (as I have said) there is another lesson for us too gather out his saying, that the bones of the wicked are full in their youth, and that they shall lie down with them in their grave, where their naughtiness shall lie with them saith Sophar. Hereby he meaneth that when the wicked are (as ye would say) ready too burst for fullness of goods and pleasures: God will make them lean enough, so as they shall whither away, and be fain to go stark naked to their grave. That serveth too confirm the matter that was discoursed not long afore, that is to wit, that when the wicked have their own wish, and are in their chief jollity, so as they seem to be the happiest men in the whole world: it is all one as if their bones had been full in their youth: that is to say, as if God had first given them all that they could wish, and afterward made them to lay themselves down to sleep. And with whom? Even every man by himself alone: that is to say, with no more but only his bore carcase. For God uncaseth them, and when they be stripped stark naked, he sendeth them to their grave. Hereby we be admonished, that when we see the wicked men have meat and drink their fill, yea even till they burst, so as their riches flow unto them more than they desire, and they be honoured and have all their pleasures: I say we be warned not to be out of quiet when we see such things. For seeing that our Lord hath told us that it must be so: it is good reason that we should pass over such stumbling-blockes, and not be shaken by them. But let us mark well their end which Sophar showeth here, how that every one of them must go lie down alone by himself in his grave. Then seeing it is so: let us tarry till our Lord uncase the wicked: and then we shall have no more cause to envy them, nor to overshoot ourselves with them. If it be said, that it is a common thing to us all to go to dust, and there to rot: it is true. Howbeit we have good company, inasmuch as we have walked in the fear of God during our life. For we know that if we yield our souls into his hands, he will keep them well and faithfully. We shall be well accompanied in as much as we know that the very Angels of God (as the scripture telleth us) shall receive our souls to put them into this said good and safe keeping, until we rise again into the heavenly glory. Albeit then that to outward appearance, every one of us be cut off from the world, and from the company of men, and laid in our graves: Yet shall we be well accompanied to Godward, when we have walked in the fear of him. But on the contrary part, the wicked must lie still in the dust: and although they have had great trains and bands and have (as ye would say) trailed a long tail after them: yet must God bring them too the end that is declared here. Afterwards it is said, that if evil be sweet in their mouth, they will hold it under their tongue, they will spare it without swallowing of it down, and keep it still in the palate of their mouth, and further, that it shall be turned into the gall of an Adder in their bowels, and that assoon as they have swallowed it down, they shall spew it up again. And among these things he spoke also of the children of the wicked, which thing I had forgotten. Sophar therefore among those other things saith, that wicked folks children shall flatter the poor, and their hands shall restore the riches that they bade possessed. Hereby he doth us to understand that God will utter his vengeance and make it to be felt, not only in the persons of those whom he speaketh of: but also in their children, according also as the Scripture sayeth, that God will make the iniquity of the fathers to come home into the bosoms of their children. It may seem at the first blush that this agreeth not with God's righteousness. For the soul that hath sinned shall bear the punishment of his sins, as it is said in Ezechiel. How is it then that God punisheth the children for the sins of their fathers? He doth so in deed. Howbeit we must presuppose that God doth oftentimes of his own gracious goodness exempt the children of the wicked, and not cease too bliss, notwithstanding that they had deserved to be cursed. Again when God intendeth to perform the judgement, whereof mention is made here, he letteth the children of the wicked too hold on their own race after the steps of their fathers. By reason whereof, they can not but continually increase the mischief: and for so much as they be utterly void of God's spirit, they do but provoke his wrath, and continued in heaping up of his vengeance upon themselves, according as God had executed it upon their fathers. True it is that the very cause here of is, for that God draweth them not back by his holy spirit, so as they might not follow their fathers. And what for that? Is he bound or tied too any man No. So then, let us not think this manner of punishing strange whereof Sophar speaketh here: that is to wit, that God should impoverish wicked men's children and bring them to so low an ebb, as they must be fain too fawn even upon the veriest rascals. Their fathers were passingly proud, in so much as the greatest and honourablest sort durst not match with them, but stood in awe of them: according as we see that such as have their hearts so puffed up with pride, must needs disdain men, seeing they have already begun too despise God. We see then an intolerable pride in them, when they can not vouchsafe too give a good look too such as come to sue too them and too make supplication. Well, is it so? Their children must be fain too sue too the veriest rascals that are. I say that this vengeance is performed when God suffereth the children too follow their fathers. And it is a thing right necessary for us to know, to the end we may consider of what sort the vengeance of God is upon the wicked, seeing it must also extend to their children: like as on the other side we perceive the infinite goodness of our God, when it pleaseth him to bliss our children and to make them feel his mercy for our sakes. For is not that an excellent record of the love that he beareth us? So on the contrary part, when we see the fire of his wrath so kindled that it not only pursueth ourselves, but also spreadeth further and catcheth hold of our children also: is it not enough to make our hairs stand upright upon our heads? Then let us learn to walk so much the more carefully in the fear of God, lest we draw the said horrible punishment upon ourselves and our offspring. And herewithal let us understand also, that our Lord will bliss the offspring of those that have feared and honoured him, that we may with the better courage give ourselves to his service, when we see him so liberal that he thinks it not enough too make promiss to us, but will have the same to extend to our children also. Behold (I say) what we have to mark in this sentence. Now consequently it is said, that their hands shall restore their riches. And that agreeth with this that Sophar addeth: namely, hath he devoured? He must spew it up again, and God will make him too restore the thing that he hath swallowed up. It is ment here, that the wicked may well rake much together in a short time and enrich themselves: but they shall never the sooner enjoy the goods that they have gotten. And why? For either their children must be brought to poverty: or else they themselves must spew them up again. For God will not tarry so long a time in making them too yield up their account. But when they seem to be come to the full point of their purpose, God must be fain to do a cure upon them, and make them to cast up their stomachs, to rid them quite and clean of the great store of goods that they had raked together. We see very many examples hereof: but yet there are very few that think upon it. I say we see men pilling and scraping on all sides. Well, God giveth them the bridle, so as they have the means and occasions to enrich themselves: they buy both house and lands, they turn the penny, and they deal with merchandise: and so ye see them as full and as well stuffed as may. But have they once swallowed up all, there will come such a storm, that he which was worth a hundred thousand crowns, shall found himself so distressed, as he would be glad to scape safe with his body, like as a poor man that is in the mids of the Sea, would give all the goods he hath that he might save his life: Even so (say I) doth God suffer riches too choke the men that have raked them together, and to be as it were their hangman: or else he shall be bereft of them and impoverished assoon as there cometh any sudden storm. Also we see othersome that waste away by piecemeal. Truly men will say, see the evil luck, behold such a one who was very rich, he had sped so well by his own policy, as he was come to that ye see: and now is such a misfortune befallen him, or such a man hath dealt amiss with him, or he hath made a foolish bargain, or else he jeoparded too much. Thus we look upon the mean causes: but we aught to go to the principal: which thing we do not: and therein we bewray how blind we be, for that we consider not that when such manner of men are enriched by cruelty, extortion, craft, deceit, & guile, and have raked other men's goods unto them without pitying the widows and fatherless: that is the very cause why they be turned out of all their goods. So then for want of knowing God's hand, although it show itself: we turn all upside down. Wherefore let us learn to take better heed than we do. And when God giveth us such examples, that is to wit, that such as have been very rich are not only abated, but also dealt withal by God as he maketh them to cast their gorge, so as we see them impoverished before our faces: let us acknowledge that it is God which layeth his hand upon them. But whereas it is said here, that their own bands shall restore their riches: how cometh it too pass that they which have so swallowed up all things, do stoop so low as to restore that which they have raked together with their own hands? His meaning is not that they do it of their own accord. For the wicked would never come to that point by their good wills, except God grant them a special grace too acknowledge, Alas, I have done those men great wrong whom I have so polled and beguiled, and therefore I must bethink me to restore all to them again. If such as have defrauded their neygbours can come too this point: it is a blessing of God. But here Sophar speaketh of those whom God curseth. How then shall their hands restore the things that they have taken? It is for that men know not the means whereby God maketh them to cast their gorge, and to seem utterly destitute of wit and understanding, whereas heretofore they had been so skilful in doing their business as they could discourse upon their matter how too lay for them afore hand, and say, such a thing must be done first, and then will I have that thing done, and this way and this must we go to work. Then as they have been politic to gather to themselves on all sides: so shall ye see them become stark dolts in so much that they shall seem to give back again all the riches which they had scraped together, as though they had cost them nothing: and too be short a man would say, that they play the little babes which do and undo their things. True it is that such manner of men cease not too be as covetous as ever they were, and to have their furnace still burning in them, so as they could found in their hearts to have devoured a hundred worlds. But yet they be so blinded in themselves, as they pass not to lash out that which they hold so straightly before. And whereof cometh that, but because God disfurnisheth them of all wit and reason, to impoverish them after that sort? Thus ye see what we have to mark in the first part of this sentence. But now, although the wicked do swallow up things in that manner, devouring one, and fleecing another, and seeming to themselves never to have enough, though their goods increase still more and more: yet let not us cease to behold that thing by faith, which we see not as yet with our eyes. Look me upon a wicked man that enricheth himself, he scrapeth unto him on all sides. Well, what shall I think of him? we must have an eye to that which is said here. True it is that we shall not forthwith perceive how our Lord doth the cure that I spoke of, in making them too restore the things that they have so swallowed up and devoured. But let us behold that thing in his word which we conceive not of ourselves, nor see not evidently: and it will make us that we shall not be tempted, to do evil. For what maketh us so covetous to take away other men's goods? It is because we bear ourselves in hand that those things shall continued with us for ever. But on the contrary side, see how God threateneth us, to the intent it should serve for a bridle to restrain us, that we might not be tempted to stretch out our hands to other men's goods, or to enrich ourselves by the loss of our neighbours. Now immediately it is said that if evil be sweet in his mouth, he will hold it there. See here the trim and fit similitude that Sophar useth. For it expresseth at what point the despisers of God be: that is to wit, that look where they take any pleasure, and look where they find any sweetness, there they hold themselves and feed their humour: as for example, when a covetous man can gather any goods, that is sugar and honey to him. Surely it is as if a man were hunger staruen, for although a piece of maet were nother tastable nor savoury, yet will he chop it up. And it cometh to pass (as Solomon saith in his proverbs) that he which is thoroughly a hungered thinks the meat that he eateth to be sweet, although it be bitter in deed. The wicked then are in the same case: that is too say, in all their misdoings they find some sweetness. And how comes that too pass? Because the devil sauceth them. Look upon a whoremaster: if he be once chafed with his own lust, the devil blindeth him, and makes him find his sin so sweet, that all his delight is in it. If a man be given to drunkenness, or too gluttony, he serves them of the same sauce. Thus ye see how the wicked and the despisers of God, do find sweetness in all their misdoings. For they play as these liquorous folk do, who lick their lips and hold it as if it were sugar, yea and sometimes keep it up to the roof of their mouth, to hold the sweetness of it the longer, and they be loath to swallow it down to soon. We shall see some of these liquorous sort that (as another body saith) could find in their hearts to have Cranes necks, to the intent that the favour of the meat might tarry the longer with them? And if they meet with a cup of good wine, they think they have never emptied the glass enough: but they would feign have the sweetness of it to tarry longer, and that there were a spring in it too run continually. So then Sophar saith that the wicked do found favour in iniquity, like these liquorous folk, who when they have a delicate morsel in their mouth, do hold it upon their tongue, rub it to their palate, and lick their lips and are as well at ease as can be. Lo in what point the wicked are: but in the end they found a bitternede hidden under it. And where of cometh that? when a man will give one poison, he must season it with honey and sugar, that the bitterness of it be not felt at the first taste. But assoon as the poison is swallowed down, it worketh very sharply, and the bitterness of it becometh much fiercer and deadlier, than if he had felt it at the first receiving of it when the morsel was yet in his mouth. So also when the wicked have swallowed down their said sweetness, Sophar saith that it shall be turned in them to the gall of an Adder. Now must we endeavour to bear this in mind. And surely although that by the declaration of this similitude, every man sees it to be a meetly common doctrine, & such a one as may be understood even of the rudest and unlearneddest sort: yet notwithstanding our cold practising of it doth always show that we have not taken heed enough of it. Nevertheless there is such a grace in this similitude, as a man may well see that the holy ghost did set it down to the end to stir us the more to remember what is contained in it. So then when we perceive that the devil cometh to tempt us, and lays his baits for us: let us beware we be not alured by him, for vices will at the first sight have always some sweetness in them so as we shall be deceived by them. But they be full of hooks. The hungry fishes do no sooner bite the bait, but immediately they be stricken and hung fast by the hook. Even so is it with us when we suffer ourselves to be seduced and beguiled by our own vices. Yea and even the heathen men have often used this similitude, (according as Plato saith) that look how many lusts and affections there are in men, so many baits and allurements are there, which Satan offereth them to throw them headlong afterward into destruction. True it is that at the beginning there will be some likelihood of sweetness, and it will seem to be the sweetest thing in the world. But in the end, that which is contained here must needs show itself: that is to wit, that the sweetness which the wicked shall have felt in all their misdoings, shall be turned into the gall of an Adder. And for as much as here is mention made of the despisers of God, that is to wit, that assoon as they shall have chawed the poison, and swallowed it down, although they feel not the bitterness at the first, yet must it show itself in the end: let us pray God that he suffer us not to find savour in our own vices, but that he give us the spirit of wisdom: that we may discern aright, and not be deceived by the vain sweetness that we feel in our fins at the first taste. Then let us not be alured by that, but rather, let us seek true and lively sweetness in his grace, which is communicated unto us by our Saviour jesus Christ, to the end he may fill us with the sweetness of that hope of the everlasting life whereunto he calleth us. Furthermore, let it not grieve us though we be kept hungry in this life, and have not wherewith to fill ourselves, but rather be pined at God's hand with many afflictions and miseries, let it not grieve us I say to bear it, assuring ourselves that we shall be partakers of the heavenly inheritance, where we shall have full frition of the inestimable sweetness that God hath promised to those that are his, which as yet is hidden from us.  
Now let us fall down before the face of our good God, with acknowledging of our sins, praying him, that he will not suffer us to yield ourselves to Satan's deceits: and that although of our own nature we be ready to turn asideunto the enticements that, he offereth us, yet we may be so hold back and restrained by his holy spirit, as none of the lusts and affections of our flesh may carry us away, to toss and turmoil us, as they are wont to do, but that we may steadfastly withstand them, until that by the power of his holy spirit we have gotten full victory, and be come to the mark which our good God hath set afore us, that is, that being conformed too his glory, and united too his son in his heavenly kingdom, we may have wherefore too glorify and magnify him, and too rejoice fully in him. That it may please him to grant this grace not only to us, etc.   

The .lxxv. Sermon, which is the third upon the twenty Chapter.  
This Sermon goeth on still with the exposition of the xu verse, and then with the text following.  
16 He shall suck the venom of the Adder, and the tongue of the Viper shall slay him.  
17 He shall not see the rivers and the streams that flow with honey and butter.  
18 He shall restore that which he hath gotten, it shall not tarry with him according to the sureness of his change, nother shall he enjoy it.  
19 He hath gathered together and he shall be made poor, he hath spoiled the house and not builded it.  
20 He shall not feel any contentation in his belly, nother shall he be able to keep his desire.  
AMong the other corruptions that entice us to draw from God, and to give ourselves too evil doing, one is that men are simply persuaded that it is a desirable thing to be rich, without regarding wherein riches consist, or that the end of possessing them is to enjoy them. The world than is blind, so as it knoweth not what it is to be rich, nor to what end and purpose men should be rich. And so we see that the wretched unbelievers are wedded to this affection, namely that a man must be rich by what means soever it be. Hereupon they fall to snatching, polling and extortion, passing not how they come by things so they have them, and in the mean while know not that God curseth them, and that when they have gathered great abundance of goods so as they may seem to have swallowed up the whole earth, they shall reap no fruition of the goods that they possess. And why? For God will pluck their goods out of their hands, or else make them so too melt away as they shall feel no profit by them. So much the more doth it stand us in hand too mark well the sentence that is contained here. For first it is showed us, that men be guile themselves when they bear themselves in hand that when they have gathered great goods they shall enjoy them. And yet notwithstanding, that is the thing that all covetous folk do ground upon, If I may get lands and possessions (say they) I shall take the revenues, so as I shall not need too go seek for corn or wine out of mine own Cellars, and Garners, but I shall have to make money of beside. Again I shall have divers other things, so as men shall be fain too seek to me, and I shall have need of none of them. I shall be honoured, I shall be credited. If any man hung the groin at me, I shall have money in my pouch to wring him with. Now when men make such account, they may soon come short of their reckoning and (as the common proverb saith) they reckon without their host. For God may well suffer such men to gather and to gain, and too heap up great store: but when they be fully fraughted and charged, then must they lay up their stomaches again. Thus ye see what is meant in the first place by saying, He hath devoured [great] goods, but he must spew them up again. And why? For God will pluck them out of his belly. How comes it to pass that the unbelievers bear themselves in hand, that the goods which they have gotten shall continued always with them, and that they shall never be bereft of them? It is because they perceive not that there is a God in heaven which must call them to accounted as it is showed us here in this strain. For it is rightly said that covetous folk do make just reckoning that they be sure of all the goods that they possess. But the holy Ghost bringeth us back to this judgement of God. When a man (saith he) shall have swallowed up all the goods that he is owner of, so as he hath it, not only in his coffers, or in his garners, or in his cellars, but also in his belly, is not God able to pluck them out again? So then let us assure ourselves it is to no purpose to have devoured them. In our getting of goods, it behoveth us above all things to be able to protest truly that we hold all of God, that is to say, that we have gotten them by means lawful & allowed of God, so as he hath put them into our hands. Lo here the principal point that we must aim at: I mean even then when the case standeth upon gathering of the goods of this world. Then let us no more be so foolish as to imagine, that all our happiness consisteth in being rich. But rather let us bethink ourselves that the true richness is not the having of great abundance of worldly goods, gotten by right or wrong: but the blessing of God, so as a man be contented with that he hath, & therewithal also be able to enjoy and use the goods that are in his hands. And this is a special gift of God. Furthermore let us be afraid of this threat that God will make us to spew up that which we have devoured, notwithstanding that the stomach and belly have consumed it. Let us learn (I say) to take that which God giveth us by his grace, and to be contented with it, so as we play not the cormorants and drunkards, who cram in so much that they are feign to lay it up again by-and-by after: but rather as the sober & advised man that taketh his repast measurably, so let every of us take heed to increase himself by such means as God giveth him, that he be not carried away with so excessive covetousness as to deceive on the one side, to devour on the other, to rake to him by deceit one way, and to pill and poll another way. Therefore (as I said) let us content ourselves to receive whatsoever God shall give us. But here is added yet a greater cursedness: that is to wit, that such as like too enrich themselves by subtleties, or by cruelty, or by any other unlawful means, do suck the poison of the Adder, and the Viper's tongue shall kill them. This is according to that which was afore, that is to wit, that the wicked men's meat shall be turned into the gall of Adders within their bowels, notwithstanding that they found it somewhat sweet in their mouth, yea and lick their lips at it, and delight themselves in it with rolling it about with their tongue. We see that such as never think themselves to have enough, are well at ease and very merry when they may deceive any man. And again if they have any practise in hand, o (say they) that will fall out well for our purpose: so as if they once take in hand too get any thing, they will never be at rest till they have brought it about. Thus is there sweetness in their tongue, but God turneth it all to bitterness. Wherefore let us mark well, that when it is said here, that the wicked shall suck the poison of Adders, and that the viper shall kill them: it is to show us that God can well change all the sweetness where with the wicked do beguile themselves. For if they entrap folk, they think themselves the happiest men in the world. Too be short, it is their paradise if they can entrap men on all sides. But what? we must go to the end of them. For it is said that God will change all, and turn that thing into Adder's poison, which was thought to be as sweet as honey and sugar. Then let us simply follow the petition wherein our Lord jesus Christ hath taught us to ask our daily bread of God. For under that saying is comprehended that when God shall have given us what to eat and drink, he must also vouchsafe to turn the same into good nourishment. For it is not enough for us to have whereupon to feed: but our Lord must also be fain too bliss i● thoroughly, and to make it avail to our nourishment. But (as we shall see again anon) he that crammeth and glutteth himself with much eating, is so far off from being sufficed: that all of it shall be turned into his bane. True it is that he may well be filled: but that shall be after the manner of a wretched body that hath the dropsy. For were a dropsiman purged of that humour that is in his body, he should be better at ease with one half cup of wine, and one bit of bread would do him more good, than all the meat in the world. But forasmuchas he is full of naughty humours within: he might drink up the Sea and the fishes to (as men say) and yet be never the better. Even so is it with them that have devoured all things cruelly like wild beasts. God must be fain too turn it all to their bane. And so following the admonition of Moses, let us learn to pray God to be our foster-father. For even therefore did God feed his people in the wilderness by the space of forty years without bread or other victuals, by giving them Manna from heaven. God (sayeth he) hath maintained thee after that sort, to the intent that thou shouldest know for the time to come, that man liveth not by his own labour, so as thou mightest say, it is by the diligence of mine own hands that I have gotten these things: no: but like as thou seest that God fed t 〈…〉 father's in the wilderness with Mamna from heaven: so when he giveth thee bread, receive it thou as of his own hand. Now let us go covetriches and rake them too ourselves: [But therewithal] let us mark what is said here, that is too wit, that they shall be so far off from turning too our welfare, that God converteth them into adders poison, and maketh them like the biting of a Scorpion. Yea and we might know this by experience although it were not written. Let us open our eyes, and we shall perceive that God executeth his judgements in the world, after the same manner that is specified here. But what? we be blind: I say not that we be utterly ignorant, but that we shut our eyes because we would not see them. True it is that sometime they cannot be discerned: for even the good men are troubled with much fear. But yet for all that, God setteth marks upon his judgements, to the end we might receive some instruction by them. Therefore it is long of us and of our wilfulness [that they be not seen] because we turn away our sight from that which God showeth us. Then let us learn to be somewhat wizer, and whereas it is told us here, that we shall come so far short of being nourished by the goods that we get by ravening, that the same shall become our bane, & they shall sooner burst us than satisfy us: let us learn too content ourselves with the little that God shall give us, so the same may do us good. Now it is said immediately, that the wicked shall not see the rivers nor the streams that flow with butter and honey. Hear we be done to understand, that the wicked shall be deprived of the blessing that God hath promised specially to the faithful, which is to give them such abundance, as if the rivers flowed with wine, honey and butter. True it is that we see not this: but yet for all that, when we be sustained by God's grace, and know him, and rest upon his goodness and fatherly love, assuring ourselves that he careth for us too nourish us as his children: if the rivers flowed full of honey and butter, we should not be so well contented as we be. For all things in this world may perish & fade away, saving this fountain (that is too wit the hand of God) which never drieth. So than it is not without cause said here precisely, that such as feel not the said nourishment of God, but play the wild beasts, may well burst themselves, and when they have all the pits and all the wellsprings in the world, yea and the great rivers too: yet must they be a● thirst in the mids of them, and all their abundance shall not be able to suffice them. And what is the cause? It is for that they be destitute of God's blessing. For (as I said) that is it wherein consisteth all the rest and contentation of men: and that is the mean too fill them and satisfy them, that is to say, to make them say ho, that they may praise God and always go on forward in their race. Then if we have not this blessing of God, all the goods in the world cannot suffice us. These sayings are common enough as it should seem: and yet who is fully persuaded that they be true? For if it were so, surely we should see equity and uprightness reign among men, and there should not need so many laws, nor so many justicers to repress the extortions that are committed. Yea there should not need so much teaching and exhorting. For every man would be his own schoolmaster and teacher, and every man would carry justice with him enclosed in his heart, so as it should not be needful to come to the judge, there should need no Sergeants, advocates, nor processes. For we would prevent the mischief, and assure ourselves that god who hath put the goods of the world into our hands, could sustain us as he thought good and as he hath promised us, although we had not one grain of corn, not nor one drop of water. And in good sooth we be convinced hereof by experience. For by craving our ordinary food at his hand, we be fed like little babes by his goodness. If we have not much, yet let us content ourselves. For he showeth us the grace to nourish us, as if Manna fell upon us from heaven: If we have much: he will have us to put it to the right use: which is, that we must not be as cormorants to keep every of us to himself that which we have received, but must communicate it to such as have want and need of it. So then, seeing that our Lord avoucheth himself to be the foster-father of those that are his: let us not fear that we shall be left destitute of that which he knoweth to be needful for us, but let us hold ourselves contented with so fair a promise. Certainly if we had that discretion in us, every one of us would be refrained, and there should need no threatenings nor laws to say, Abstain ye from evildoing, hurt not your neighbours, do no man wrong, do no more to others than ye would have done to yourselves: for every man would be bridled of himself, and be induced to uprightness, and we would not go to violence as we do. But now it is seen, that men's lusts are so outrageous, as they cannot by any means be tamed, no cords nor chains are able to tie them. Then (I say) there should need no such constreints, but our hands would of our own accord be as it were tied up from doing evil, yea and we would be desirous to serve every man's turn and to do them good. For these causes we aught to mind this lesson well. For it will be enough to draw us back from all vanity and looseness, from all excessive lusts, and from all the wrongs and extortions that we have been wont to do for the enriching of ourselves. Moreover, it will stir us up to regard God, by resting upon his only blessing, and therewithal to use well the goods that he hath put us in trust with, knowing that we be but stewards, and that his giving of them to us is upon condition, that we should yield him a good and faithful account of them, by showing that none of us hath devoured them alone by himself, but made our neighbour's partakers of them, according to the ability that we have received. Thus ye see in effect what is contained here. Now it is said, That the wicked shall restore that which they have gotten, and that it shall not abide with them, not verily according to the measure of their change, nother shall they enjoy them. That which we have herd heretofore, is expressed here more at full. How is it then that the wicked are never satisfied, although they have gathered so much goods, as they seem ready to burst? Wherefore do they always want? It is because our Lord prospereth not the things that they have in their hands. For like as a man might cast much goods into a gulf and yet they should not be seen: so an insatiable man may snatch and catch on all sides, and yet not cease to be hungry still. And this cometh of two causes. For as it is a singular grace of God when we can content ourselves with a little, so as we call upon his name, and wait to be fed at his hand, according as we have found ourselves to have been nourished by him heretofore: so on the contrary part when he suffereth the covetousness of the unbelievers to be kindled, so as they be always gathering, and evermore coveting and never contented: The same is a punishment to them. Then let us mark well, that the first cause why the wicked cannot enjoy the great goods that they have gathered, is because our Lord sets their lusts on fire, and suffereth them too have a rack within them that never ceaseth too torment them: and the Devil still kindleth the fire by God's just permission, in the hearts of them that regard not him. Thus much concerning the first point. The second cause is, that like as God increaseth one grain of corn to the nurrishing of those that are his, and maketh it to multiply too a hundred, so as a little shall suffice them and make them fat: So likewise on the contrary part he curseth and withereth all that ever the wicked can cram in. They shall eat double: that is too say, they shall gather enough and too much: howbeit, God will consume it every whit, (as it is said to the Prophet) and all shall go to nought, so as a great heap of goods shall vanish away in a minute of an hour. Ye see then that God rooteth up that which men made great account of: and that is the cause why the wicked cannot enjoy that which they possess. True it is that they will be proud enough, according also as our Lord jesus Christ showeth in the parable of the rich man that had enlarged his barns. My soul (saith he) be merry: for now hast thou well wherewith too feed thee: behold thou haste such abundance as thou canst never want. Those therefore that are so wedded too worldly goods, and have gotten much by their wicked dealings, have no great cause too boast of their riches: for not without cause is it said unto them, If riches flow unto you, set not your hearts upon them. For thereby the Prophet meaneth, that very hardly shall men be rich, but that they shall found themselves wrapped in worldly vanities. And that also is the cause why Saint Paul exhorteth Timothy, to warn the rich men of this world, that they be not exalted with pride. Whereby he doth us to wit, that the rich men make an idol of their goods, so as they think themselves to be above the state of men, and utterly forget themselves. So then the wicked may well rejoice of their gettings, but what manner of rejoicing is that? A cursed one, even such a one as God must in the end turn to gnashing of teeth and anguish. Therefore let us mark that we must not stand upon a day or a year when we see the wicked triumph and take pleasure in their state, and bear themselves in hand that there is no felicity but theirs. But let us look to the end, and we shall found that the thing which is contained here shall be accomplished: that is to say, that their joy is not everlasting, and that (howsoever the world go with them) the wicked are always in torment and unquietness. And surely if we could see what is in their hearts, it would appear that even in the mids of their joys they be always full of care and perplexity, and afraid lest the earth should fail them. Look upon a man that hath gathered great goods, surely no man shall be able to bear his pride, but he could found in his heart too set his foot upon all men's throats, and under colour of his credit he tramples one under his feet, oppresseth another, & makes the third to honour him as God, and when he is at home in his own house, he stands tooting upon himself as a Peacock at his own tail. All this is seen I say. But yet hath he secret prickings within, and God will not abide that such as glory after that manner in their goods, should have any certain rest: but putteth a worm into them which gnaweth them in such wise, as they be in continual anguish and perplexity howsoever the world go with them. And it is said expressly here, That the wicked shall make restitution according to the lengthening of his change. This saying may at the first blush seem somewhat dark: but it containeth a good lesson. For in effect it showeth us, that the wicked must be feign too restore the things which they have gotten with great labour. This is for the first point, as if he should say, men are very blind and witless when they take so great pains to get goods: for they must yield them up again though they have never so much. And that is a very hard nip (for we know that the covetous sort are wedded too their goods:) it is more than if a man should break their bones and pluck out the maree of them. For the goods that they possess are as dear to them as their own lives. Very far are they led away, which consider not what goods were created for men's use, and that they be but as an income to the present life. And yet notwithstanding we see that the wicked torment themselves for them: and if they have never so little harm or loss, it goeth to the heart of them as if a man had cut their throat a hundred times. But yet nevertheless they must be feign to restore them, not with their good will, but because God plucketh them from them, as hath been said heretofore: yea even according too the prolonging of the changes and rechaunges that they have made, so will God have his turn too change also. And how is that? When a man is so gripple in gathering of goods, and God giveth him head, what will he do? He will so transpose things, as it may seem he will make a new world. He impoverisheth him that was rich, he abateth him that had much, and he pulleth him down that was aloft. Lo how the covetous (as much as in them lieth) do make a new world. And God (as I said) gives them leave for a time to blow up all things, to men's seeming. Yea but it is with venom and poison. They stuff themselves full: but that is but too vomit it up again anon after, yea and to feel horrible bitterness by that which they have swallowed down. But have they so changed all things? that is to say, have they made such turnings as that they have lands & possessions where they had none before? and their coffers filled, whereas they had not three shillings in their purse before? Are they in estimation and credit, whereas they were despised afore? Have they then changed the whole world? God also hath his turn. If a mortal man presume too displace things, if he practise, if he determine, as who would say I will do this and that: shall not God change all at length? Will he sit idle in heaven? Think we that any of all these changes are made here without his permission? And when he suffereth them to be done, think we that he hath resigned his office and meddles no more with the government of the world, because he winketh at things for a time? Not no. But his will is to blind the wicked after that sort, and he suffereth them to compass their enterprises, too the intent to cast them down, and that with the deadlier fall. And on the otherside he exerciseth the faith and patience of the faithful. For they might be troubled at the sight of such changes. But they have the discretion too wait quietly for the end, and not to overshoot themselves too hastily, whereby God trieth their faith, and by that means they be provoked to return to God with greater earnestness. And so (as I said) we see that here is contained a good lesson, when mention is made of the pride of the wicked sort, in making changes, so as it seemeth that they would spite God, and displace all the bounds that God hath set. For like as he will have realms and dominions too be bounded: so also will he have bounds settled among private persons, that every one may peaceably possess his own. But what do these raveners, these Gulfs, these wild beasts? It should seem (as I said) that they are loath too leave either bounds or borders or any thing else, and that they would fain make a new world. Have they changed a pace? Hath God suffered them to do it? He must afterward change his copy, and set things again in their former state. Thus much concerning that sentence. Anon after it is said, that it is because the wicked have impoverished the good, and spoiled the houses which they builded not. Hear we see that it behoveth us too consider God's justice in all the punishments that he sendeth in this world. Truly it were already a good instruction, if we knew no more but that the changes of this world are not casual as men term them: that is to say, that if there happen any alteration, the same proceedeth of the hand of God. But that is not all. For though we simply grant God such a power as to say, he ruleth the world, he doth all things, and nothing is done which he guideth not by his determination and will: yet if we go no further, it is no glorifying of god as we aught to do. For like as God will be known to be almighty, so will he also be known too be righteous. True it is (as hath been declared heretofore) that we shall not always perceive the said righteousness by the things that are seen: but yet must we have these two things: that is to wit, first we must know that things are not turned here by fortune and adventure. And why? For God disposeth all things, it is God that governeth and holdeth the bridle. Mark that for one point. And when we know this almightiness of God, whereunto all the world is subject: We must come secondly to his righteousness: that is to say, we must be fully resolved and persuaded, that Gods turning of things in this world is not as though he dallied and played with us as with a tennisball. For the wicked sort say that God maketh a sport of men in taking pleasure either to exalt men or to cast them down. But as for us, let us assure ourselves that God's almightiness is not a tyrannical or inordinate power, but is joined in unseparable band with his righteousness, so as he doth all things after an upright manner. True it is (as I have said) that we shall not always perceive this righteousness of God, but that sometimes he hideth it, and we conceive not the reason why he doth things. Howbeit that is no let but that there should be very good reason [in his doing.] That is the thing wherein Job's friends were deceived: and therein we must not resemble them. They condemned job for a wicked man. And why? For they imagined of him after the common manner. But God's judgements must not be esteemed all after one rate. Why so? As I said afore, sometimes God doth things that are to us incomprehensible. What shall we do in that case? Let us conclude nevertheless that God is righteous. Yea but let us confess therewithal, that his judgements are a bottomless pit that cannot be sounded. For God is two ways commended in the holy Scripture for his righteousness. Sometime when God punisheth men's iniquities in the sight of the world, to the end he might be feared and honoured as it is said in the Prophet Esay, that if God keep his court and show himself judge of the world, than the inhabitants of the earth will learn to walk uprightly: and whereas every man took leave afore to do evil: we will think, Alas alas, there is a judge whom we aught to fear. Thus ye see how God's righteousness is sometimes showed openly. But sometimes also God worketh after a fashion that is strange to us, so as when we have inquired of a thing, why it is come so to pass, and how it is to be taken: we must be fain too come short [of our purpose.] But yet nevertheless it behoveth us to acknowledge that God is righteous, and to honour his secret judgements which are in him as in a bottomless pit. Then howsoever the world go, (as I said) God must be hold always for righteous. But here he speaketh of God's righteousness which is apparent unto us, and which we may behold with our eyes. For it is said that because the wicked have beggared the good men, they themselves must be paid with the like measure. Because they have raked & spoiled men's houses, God must drive them out of them, and turn them quite out of doors, when they make their reckoning too devil at their ease. But if we have good discretion, no change at all can come amiss, but we may profit ourselves by all sorts of them. If God do at any time impoverish such as have lived well: let us assure ourselves, that if that be done too the green tree, what shall become of the sear tree? And so let us tremble under the hand of God, praying him to grant us the grace to enjoy the goods that he hath put into our hands, as his intent is: or if it please him to bereave us of them: let us pray him to give us strength too bear patiently the poverty that he shall sand unto us. Thus ye see what we have to mark. And on the other side, when we see that our Lord compelleth the cormorants too vomit all that which they had swallowed down, making them to yield an account, constraining them too restore that which they had snatched away, driving them out of the houses which they had builded by violence and deceits, and bereaving them of the goods that they had gathered by lewd fetches: let us acknowledge that God doth then hold his assizes, to show us that although he now and then suffer the wicked to grow rich, it is not too the intent the same should continue with them for ever, but that the things which they have swooped up should turn to their bane, whereas the goods of the faithful should turn to their welfare, and become as good to them as rivers flowing with butter and honey. I say let us acknowledge it, to the end we may behold God's judgements and humble ourselves under them. Also let us learn not to envy the wicked, when they seem to live at rest & ease in their abundance with credit and honour. For God will turn it all to their misery, and put them to open reproach and shame before all men. Thus ye see how it becometh us to mark the chastizings and punishments that God sendeth upon the world, that we may apply them to our instruction, as Saint Paul counseleth us. My brethren (saith he) let no man beguile you with vain words. Truly a man may hear what wicked words are cast forth, and how God's judgements are scoffed at: but be not you deceived by them. For (saith Paul) the wrath of God cometh upon the unbeliever for such things. As if he should say, Tarry not till God smite upon your heads: but when he punisheth the wicked before your eyes, know you that he cannot away with ungodliness, but must be feign to show himself a judge when you abuse his patience too long. Therefore profit your selves by such chastisements, and learn to know that he intendeth to make you wise by other men's harms. Lo here what we had to mark in this sentence. Afterwards ensueth this saying, of taking away the bouses that they builded not. True it is that God promised his people that they should devil in houses which they had not builded: but that was a special promise of God when he did set his people in the land of Canaan. Again we know how the holy Scripture saith generally, that the man is happy which eateth the labour of his own hands, and is nourished therewith. Therefore if we intent to have our goods to do us good, let us learn too have them in such case as we may say, that God hath given us them. For God meddleth not with crafts and extortions. I confess in deed that the wicked are not enriched without his will: but yet it is not therefore too be said, that he alloweth of their doings. Nother is it meant that the wicked acknowledge God, to say, I thank God, I think myself beholding to him for that which he hath given me. Not: for they hold them as it were of the Devil, and not of God's blessing. Therefore let us on our side learn (as I said afore) to make account of this promise, that we be happy when we eat the labour of our hands, that is too say, when we eat not any thing but such as we have gotten by good & lawful means allowed of God. Furthermore let us assure ourselves that it is to no purpose too build in this world: For all things here are fleeting and transitory. Let us not be like these fools that make their nest in this world, as who would say, they looked never to go out of it. Therefore let us not be tied to it. For which is our chief house? It is our body. Though a man have great palaces and as sumptuous houses as any be in the world: it is certain that he cannot continued in them for ever, he cannot keep himself in prison there. So then the peculiarest lodging that every man hath, is his own body: and yet we see what brittleness is in it. What firmness hath it? It is nothing but corruption and rottenness. What is to be done then? Let us high us to the heavenly building, that is to say, let us desire to be so repaired as God's spirit may devil in us, and we be made his temples, and that whatsoever is now corruptible and transitory in us, may be renewed, so as we may be set in the same state that is promised us. Ye see then that we must not in this world seek to draw other men's goods to us, to take pleasure in that which is none of ours: but live contented with whatsoever God giveth us, and therewithal pray God so to build us, as we may be his temples, to the end he may devil in us by his holy spirit, and not suffer Satan to carry us away, or to enter into us, too nourish our vices and sins in us: for by that means he would make our bodies foul stinking stables. But we know that God cannot devil in any filthy place. Therefore if we will have him to settle in us, we must first pray him too cleanse us from all uncleanness, to the end he may build us by his grace to be true Temples of his holy spirit. Lo how we may be well builded. But we must understand that all proceedeth of his mere grace, according as the Scripture avoucheth it to be his charge to build up Zion. Then like as generally our Lord jesus Christ buildeth all the whole body of his Church: so also let us assure ourselves that he must be fain too build each one of us. And that is the thing that we must aim at, We must not be wedded to the flightful & corruptible things of this world: but we must high us to the everlasting things, and labour for them more & more till we become fully to them.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may learn too mislike them more and more, and too take such hearty remorse, that we overcome all temptations, and hie us always to the heavenly glory where our true heritage is, and that we may be so given unto it, as we may seek nothing but to please our God and to frame ourselves wholly to his will, so as we may show by our deeds that his calling of us unto him is not in vain, but that we be willing to glorify him in all our whole life, acknowledging the benefits which he giveth us of his mere grace, too the end we should yield him praise and do him his due honour. That it may please him too grant this grace, not only to us, but also too all people and nations of the earth. etc.   

The lxxuj Sermon, which is the fourth upon the twenty Chapter.  
20 He shall feel no suffizance in his belly, nother shall he keep his desire.  
21 There is none of his meat left: Therefore shall not his goods be multiplied.  
22 When his abundance is at the full, he shall be in anguish, all the hands of labouring men shall come unto him.  
23 When he hath wherewith to fill his belly, God shall send him the dread of his wrath, and make it to rain upon his meat.  
24 When he fleeth from the iron weapons, a bow of steel shall meet with him.  
25 The sword shall be drawn out and shall cut him: it shall pass through his gall, fearfulness shall be upon him.  
ZOphar going forward with the matter that he dealt with yesterday, addeth here, that the wicked man never hath any contentation nor rest, nor shall far any thing the better by aught that he leaveth behind him, nother shall his goods thrive with his heir or successor. This sentence hath been declared already. Howbeit, for the larger confirmation thereof it is repeated once again, that we may bear it the better in mind, and also be the better persuaded of it. For if we see a man have abundance of goods, we are of opinion that he wanteth nothing, and that he hath contentation and all felicity: so as he needeth to do nothing else but take his pleasure, seeing that all things answer his hearts desire after that manner. Mark I pray you how we perceive not the wretchedness that is hid in them whom God curseth, but give judgement according to that which we see with our eyes. But God's judgement is enclosed in their bones, and in their maree. And therefore ye see it is for our behoof to hear this sentence often, that we may be the surer of it, and have the remembrance of it printed in our heart. On the other side, when we look upon a rich man, we think that heaven & earth should mingle themselves together to confounded him. And therefore God declareth that although man have never so great wealth, yet shall the same perish every whit, and vanish away in such wise, as there shall be nothing for his heir or successor to hope for. Wherefore let us mark well these two points, that we may learn to set more store by God's blessing, than by all the wealth in the world: and not be tempted too covet cursed riches, which cannot come to a good end, because God will scatter them abroad. Lo whereunto this lesson aught to serve us. So then let us understand first that our chief mark must not be to be well provided of great abundance of worldly goods: but that God must be so singularly gracious unto us as we may feel his favour, that we may be sure it is his will to be our father, and that we take our nourishment at his hand. This is it that will give us both contentation and rest. But we see what the covetousness of men is, how their desire can never be quenched. Again what are these worldly goods? Sure it is that we shall be bleared sometimes even with blasts: but yet doth God open the eyes of such as are so given to gathering of riches, that they perceive how they are nothing and that they pass away swiftly as a smoke. So then it is impossible that a man should be contented and satisfied, when he looketh no further but upon the goods that he hath in his hands. The only mean to have rest, & to see when we have enough, is that God show himself our father, and that we believe that he hath his hand continually stretched out to give us all that ever we have need of. When we have this regard with us, we shall have good rest: & although we had but one bit of bread (as ye would say) yet notwithstanding for as much as we be sure that God is rich enough to maintain us, we will wait upon him for that which he promiseth. For he saith that the Lions and wild beasts (notwithstanding that they be given too ravening, and seem as though they would swallow up all things) cease not to suffer hunger and scarcity, whereas God nourisheth those that are his in the time of dearth. True it is that they shall not be always exempted from distress: but yet will God secure them when they be come to extremity. This (say I) is the thing wherein the faithful rejoice. And that is the benefit that is spoken of here. For like as the wicked men have no true discerning of a benefit: so the children of God esteem a morsel of bread to be a declaration that God is their father. And thereby they be also confirmed, that as he hath sustained them to day, so will he do his duty to morrow likewise, and that he hath always wherewith to do it, and that his grace and goodness are never abated. This is the cause why it is said, that the goodness of God is laid up in store for them that fear him. True it is that our thinking upon our bodily nourishment is not the principal point whereby God will have us to feel what love and favour he beareth us: but that we must mount higher: namely that although we were the veriest wretches in the whole world, yet hath God prepared riches for us aloft in heaven, whereunto we must high us, and thereupon wholly set our minds. Nevertheless look whatsoever our good God doth to us here below, it is as it were a foretaste that he giveth us of his sovereign goodness. But now let us come back again too the text that we alleged out of the Psalm: Lord how great is the abundance of thy goodness, which thou hast laid up in store for them that fear thee. Wherefore doth the Prophet speak so? Because that although God do shed out his bountifulness every where, (according as it is said that his mercy is upon all his creatures, yea even unto the brute beasts) yet the wicked and ungodly (notwithstanding that they cram themselves with God's benefits till they burst) perceive not the goodness that is in him, but are utterly void of the knowledge thereof. And why? For God hath laid it up in store for those that fear him. Thus much concerning the first point that is showed us here, namely that we must not deem men happy for the great abundance of the goods that they possess: but according too their contentation. For it is unpossible that such as know not God's grace, ne have any care of it, should have contentation, because they know not what a benefit they have, which is all one as if they had it not. afterward it is said, that there shall be no remainder of their meat. This is a strange thing, that when a man shall have heaped up great goods, and shall be likely too leave his children as little kings, God will undermine all, and there shall be no remainder left. Surely this falleth not out continually, nother (as I have said) will God have one unchangeable rate kept always in the execution of his judgements in this world: (For what a thing were that? Then should nothing be reserved till the latter day.) But yet for all that, we shall perceive some tokens of them, in that God consumeth some man's goods after such a sort, as it shall be apparent too men's eyes, and yet not know where they be become, nor by what means he hath been impoverished. When we see such things, aught we not to think that God executeth his office, and giveth us occasion to think upon him and to acknowledge him to be our judge, to the intent we be not enticed to inordinate lusts as we are wont too be, nor surmise that our happiness consisteth in raking much goods to ourselves, nor imagine that riches are everlasting, but rather come always back too this point of seeking our ordinary food at his hand both too day and to morrow and all our life long? Thus ye see how we aught to practise this lesson. And when Sophar hath spoken after that manner, he addeth, that when the wicked man is in his chief wealth, he shall not cease too be in anguish, and that the hands of all labourers shall come unto him, or else that the hands of all men that are able to do any great act shall come upon him. And so the sense may be double. The word that is placed there, betokeneth a man that is forward in executing of things. It may be taken for a man that laboureth, traveleth, or worketh: and it may also be taken for a man that is disposed to doing of harm, wrong, or violence. Howbeit the plain meaning is, that every labouring hand shall come to the wicked [to do them service,] and yet the same shall not boot them at all. Lo what the sum is. Sophars meaning is, that we aught not to beguile ourselves when we see the wicked thoroughly stuffed, and that our Lord heapeth up goods in their houses, so as it should seem he were minded to give them a hundred times more than he giveth to other men, and the whole world is ready to do them service, in somuch that they have men in fee, and every man offereth himself unto them, saying, Sir will it please you to employ me? For when they have all the hands that can be to labour to do them service, and to profit them: yet they shall not cease to be in anguish. Behold a wonderful judgement of God, and therefore so much the more aught it to be sensible to us, that is to say, we aught to be touched with it so much the more. Is it not a thing against nature, that a man that hath wherewith to do himself good, so as he wanteth nothing, yea and which (if he list to have a great train) may have a great number too take pains for him that he might live at his ease and pleasure, should for all this, not be able to enjoy his own goods, but live in continual grief, and be afraid lest the earth should fail him? Surely it is a thing against all reason. Nevertheless we see well-enough that God doth persecute them after that sort, because they have gotten their riches by lewd practices, thereby showing them right well, that all that gear can serve them to no purpose, because he curseth every whit of it. Behold (I say) a judgement of God which is right strange: so as if we seek how it cometh to pass, we shall not find out the mean, and therefore we conclude that it is God which worketh so. Again it seemeth to us, that if we have the good wills and love of men, so as every man seek to do us service, all goeth well with us and we can never want. But it is said here, that when the wicked have men after that sort at their commandment, so as they have as it were a whole host of men that are ready to labour for their profit: it is nothing worth, and all is but continual anguish. Hear therefore Zophar intended to enlarge that which he had said afore, I say he intended to give us a greater certainty of God's justice upon the wicked. And for the doing thereof, he setteth before us their wealth, and the good will that men bear them. Thus ye see how the rich men ruffle it out, and seem to us to be owners of all, & that God hath not (as ye would say) any more power to annoy them. See how men sot themselves in their own imaginations. But what shall their abundance boot them? Nothing at all. For we see the wicked are in continual anguish, although they have wherewith to make themselves merry, and need no more but to say the word, and their table is ready furnished for them. They have servants at their commandment, they have retainers in fee, and to be short, it seemeth that the world was created for none but them: and yet for all that, they cannot eat one morsel of bread at their ease, as the poor man doth that is not worth past the value of five shillings, and betaketh himself to God. For such a labouring man, liveth daily upon his days work and when he hath dined he knoweth not wherewith he shall sup, but referreth it to God, assuring himself that at leastwise he is in as good case as the birds, that lift up their bills to heaven, whom God feedeth. So (I say,) poor folk are in case as the young ravens, according as it is said in the Psalm, and God nourisheth them by his blessing. We see it. Wherefore let us learn to turn again unto God, assuring ourselves that we shall not want any thing if he take the charge of us, and that though he give us no great abundance of goods, his blessing shall suffice us. I say let us advise ourselves not to be sorrowful though God be not so beneficial to us as we would have him. And although he deal sparingly with us, yet let not us cease too have frank hearts. To be short, let us not martyr ourselves out of measure, upon trust that he will never fail us. Further it is a token of unthankfulness in men, when God shall have showed himself liberal towards them, in giving them great abundance of goods, and yet notwithstanding they be still doubtful, & never cease their thoughtful musing upon one thing or other. I say it is a token that they never were acquainted with God's grace, or else if they knew it, that they have not esteemed it as they aught. Then if God give us wherewith, let us learn to content ourselves, knowing that he setteth his goodness before our eyes, to the intent we should learn to settle ourselves upon it, and there rest. There is also one other point: namely, that although we have want of worldly goods, and it is likely that many evils and miseries shall come upon us: yet must we withstand such thoughtful conceits. True it is that we cannot be utterly careless, nother must we: but yet must we moderate our passions, & specially we must consider what it is too be fed at God's hand, so as we may seek food of him, and also hung upon his goodness without grieving ourselves too much. When men are favourable to us, let us acknowledge that God doth it for our comfort: but yet must we not rest still upon men. For God can curse their labour in such wise, as they shall rise early and go late too bed, and yet speed never the better. Then need we no more but God's blessing, and though we be destitute of all help, his only grace will be enough for us: but contrariwise, we may have the whole world on our side, and yet if God reach us not his hand, it is certain that all shall go backward. Thus ye see what is showed us by this sentence. If we could practise it, we had profited for all our life long. But it is a piteous case, that when every of us shall have confessed these things, (as we be sufficiently convinced of them) we cannot settle ourselves upon them: and so we do well show by the effect, that we believe not that there is none other thing than Gods only blessing, that doth men good and giveth them contentation. For we cannot have an eye unto him. If he exercise us now and then, and withdraw his hand and give us not such abundance as we would wish: we acknowledge not that he is almighty to secure us. And yet notwithstanding, his meaning is too call us thither by afflicting us, as if he should give us some strokes of the spur too provoke us too seek him, and to desire him to pity us. And to our seeming we never have sustenance enough, except we have abundance in our hand: nother consider we that if it please God to deal sparely with us, his only blessing will suffice us better than all the wealth of the world. But let us pass further. It is said, that when the wicked shall have filled his belly, God will send him the terror of his wrath, and it shall rain upon his meat. This is a confirmation of that which we have seen erewhiles. True it is that Zophar passeth further: for he had said, that the wicked shall live in anguish, and that although they be thoroughly furnished and stored of all things, yet shall they not cease too be incombered, because God giveth them not contentation, but rather stings and secret prickings, in somuch that they be fain to martyr themselves continually: yea and although men endeavour themselves to serve them, yet shall it not further them at all. After that Sophar hath said so, he addeth, that it may well be that the wicked shall not feel God's curse at the first stroke, and that they shall welter yea and boast themselves in their good fortune, as they term it. To be short, ye shall see the wicked men live at such ease, (too outward appearance) as it should not seem that they feel God's wrath. But behold saith Sophar, in the turning of a hand God will make it to rain upon their meat. And what shall it rain? the rage of his wrath. We see that which I have touched already: which is, that here is a higher step than that which I have expounded already. For the anguish whereof mention hath been made, and the unquietness and comberance that the wicked have, springeth of their continual distrust. For they have no regard of God: and in this world there is nothing to trust unto: and therefore they be in great vexation of mind. Nevertheless it is said, that they shall be at their ease for a time, and they shall be dazzled, so as too their own seeming they shall be happy in all respects. Well, doth it therefore follow that God's blessing is upon them? No. How then? God suffereth the wicked to run riot so more and more, and when they put their trust after that sort in their riches, they do but provoke God further. For they know not him of whom their wealth cometh, and thereupon take occasion too overshoot themselves so much the more. Thus ye see how brutish the wicked become when they have not the said unquietness to prick them, but are at rest and content themselves, weening that all goeth well with them. But so much the more must God's vengeance increase. Why so? Because they have gotten their goods amiss, because they have them by craft and extortion, because they bestow them naughtily, and because they secure not such as have need, but rather are as gulfs. Moreover they be so unthankful and proud against God, as it should seem they would work him spite, to whom they be so greatly bound, as though they were not beholding to him for any thing. They presume upon their riches, they make their paradise in this world, they think themselves peerless, and make them horns too doss against God. Behold (I pray you) the top of all iniquity, which causeth God's vengeance to be the more horrible upon their heads. And Sophars intent is now too say, My friends although ye see the wicked utterly besotted in their wealth, and that they be of opinion that no harm can light upon them, yet let us not think their case too be the better for that. And why? For even when they shall think upon nothing but making good cheer, and all the world is in love with them: then will God sand the fire of his wrath, which shall fall upon them as a tempest and as a rain that cometh suddenly. In Sommertime when a little blast would serve a man's turn, behold there cometh a sudden storm unthought of. Even so likewise God's wrath shall be sudden when he listeth too punish men. And so ye see there is none other shift for us, but too shroud ourselves under the shadow of God's goodness. For then are we in safety, whither he give us abundance, or whither he deal sparingly with us. When we be under his hand and protection, one bit of bread will be as good to us for our nourishment, as Manna from Heaven. And if we have abundance, we shall perceive that therein God showeth himself a father to us, and handdleth us as his children. The faithful therefore will every way far the better by the things that God sendeth them. But as for the wicked, they may well have wherewith too burst, but yet must God throw them down, and turn their goods too their harm. We see what be fell too the people of Israel. They were not contented with the heavenly Manna, it was to unsavoury a thing for them: but they had a longing to the meats which they had been accustomed to in Egypt. Well, God sent them their meat in such quantity, as they did cast it up again. But what? while the meat was yet in their throats (as it is said in the Psalm) the wrath of God came upon them. Thus ye see how God stealeth upon men unwares, even in the twinkling of an eye, upon them that think not themselves subject to him. So than if our Lord give us any goods, let us learn not too entangle ourselves in them, nother let us make a grave of the thing which aught to be a ladder for us to climb higher on, as the unbelievers do, who hie them not to God when they have goods, but snarl themselves in them: Therefore they make a grave of them too fasten themselves to the earth withal. But contrariwise, we must make a ladder of the goods that God giveth us in this world, to climb up aloft on it, that we may be led unto him, and by knowing his goodness and fatherly love, apply all his benefits to such use as he meaneth them to us. What is too be done then? Though we have meat and drink, yet nevertheless let us lift up our eyes aloft, and desire God to feed us. For we must be thoroughly persuaded, that it is not the meat that we take sustenance of, but it is the only power of God that maintaineth us. Again the meat may perish although it be in our mouths: or else it shall be turned into gall and poison in our bellies. But are we full fed? Let us thank God for having care of us, and for continuing his favour toward us, and by that mean let us be the more provoked to serve him. Thus ye see what we have to mark in this sentence. Now Zophar addeth, that when the wicked man fleeth from iron weapons, be shall meet with a bow of steel. Whereby he signifieth, that God hath many ways too persecute and punish the wicked, so as they shall not be able too scape his hand, what shifts or attempts soever they make. Truly the wicked will always be seeking how to shun inconveniences, and to bring it about, they will be bold enough to despise all things. And Zophar also meant to bewray their presumption, when he said that the wicked shall shun the iron weapons: as if he had said, True it is that the wicked are ware and wise enough (to seeming) to eschew all inconveniences: and assoon as they foresee any inconvenience, straightways it must be remedied, and such order and such must be taken for it. The wicked therefore shall not be so fast asleep, but they shall always have an eye to the ordering of their affairs. But what for that? do they turn unto God when they intent to take order for them? Do they make their recourse to him, to receive counsel at his holy spirit, that he may bring all their enterprises to a good end? No. There is nothing with them but pride and stateliness, in somuch as they think they shall well-enough find very good and convenient shifts in their own brains. Again they know not how it belongeth too God to guide all things and too lead their doings to their end and mark. The wicked yield not that honour unto God. So then, they consult, they beat their brains (as the Prophet Esay saith) they make their discourses, they conclude, and they bear themselves in hand that they can go through with all things, and bring them too pass as they themselves have devised. But God showeth that all shall fall out clean contrary too their attempts, because they have been so carried away by their own fond fancies. Then let us mark well, that if the wicked be never so subtle, and it seem also too be easy for them to found startingholes, by reason they have laid so well for their affairs aforehand: yet notwithstanding God will found them out in the end, and they shall not be able too scape out of his nets. This is in effect the thing that is showed us here. And why? For God hath divers means to persecute his enemies. He is not as an earthly Prince, who when he hath made great preparation, prevails not by it at all, but is disappointed of his hope, and is new to begin again. But without removing, or without devising any thing, he needs no more but too speak the word, and it will bring more to pafse than all the armies of the world. We see how he hath encountered his enemies diverse times. Did he raise any great host of men when he punished. Pharaoh and all the Egyptians? Not: he sent him worms and filthiness. Behold how God worketh when it pleaseth him. Again if he suffer the wicked too scape some harm: it followeth not that they by their policy have overcome God's hand which was against them. But our Lord suffereth it, too the end that their condemnation should grow the greater, and that they should wax wilful in their opinion, according also as we see it come too pass. For when the wicked escape some adversity unoverwhelmed: they do but shake their ears, and they be quite dispatched, as they surmise: and thereupon they take greater liberty afterward. God then doth now and then sand but some small adversity to the wicked, and pursueth them not with any great rigour, but lets them go as if they were escaped scotfree. But what? It is to double it anon after. For in so much as they scoff at God's patience, and provoke his anger more and more: he also must be fain to utter his roughness, and to thunder upon them, and whereas he had scarce given them a tick with a rod: he must be feign to draw out his sword against them, and too take his bow and shoot at them. And therefore let us learn to mind this saying well aforehand, too the end that if our Lord visit us, we may not think to shun the mischief by our own byleapes, but rather commit ourselves unto him, that in stead of persocuting us as his deadly enemies as we deserve too be, he may vouchsafe to take us to mercy. And this is the cause why his threatenings are repeated so often in the holy Scripture. For it is not here only that it is said that the wicked man shall flee from the weapons of iron, and meet with a bow of steel: But we see how the Lord himself speaketh it by his Prophet, saying. It shall be too small purpose for thee to hide thyself in thine house: If thou go out into the fields, thou shalt meet with wild beasts: when thou art escaped from the mouth of the Lion, there shall be a Bear that shall found thee well-enough. Hereby our Lord showeth, that he hath all creatures in his hand, and can serve his own turn with them to persecute men, so as we cannot make account to be discharged, till we have found favour in his sight, and that he have pity of us. So then the only mean to be sure and safe, is that God have received us. But if we flee aloof from him, he hath too long hands, and when he hath drawn his sword, he hath a bow also, that is to say, he hath so many sorts of chastizings and punishmen, as in the end we must needs fall unhappily, except we be reconciled unto him, as I have showed already. Now like as God threateneth swords, bows, wild beasts, and Scorpions to such as lift up themselves against him, and stoutly harden themselves against his hand: so also on the contrary part he showeth, that he hath ways without number too save those that flee for refuge to his goodness, and put their trust therein. True it is that we shall be environed with many miseries, and many deaths shall lie in wait for us: but God also hath diverse ways to succour us, yea which are to us incomprehensible. Therefore when we be unprovided of all means, so as it shall seem too us that we be undone, let us bethink ourselves thus: God hath some issue of death which is known to himself, and the same is hidden from us, because he intendeth to exercise our faith, let us tarry till he discover his goodness, and when it shall please him, to make his countenance to shine upon us, then shall we perceive that we be in life even in the mids of death. You see then that the threatenings which God maketh to the wicked, aught to make us too resort unto him, and so shall we have full matter of gladness and rest, notwithstanding that we be in many dangers, and that assoon as we be passed out of one, another is at hand, and it seemeth to us that we can never be delivered. For like as God hath swords to punish the wicked: so hath he infinite deliverances to succour his faithful ones. Lo in effect what we have to remember in this verse. And for a conclusion it is said, that the sword shall be drawn, and pierce through his gall, and that fearfulness shallbe upon him. When he saith that the sword shall be drawn, and pierce the wicked quite and clean through his gall: it is as much to say, as it shall be a deadly stroke that shall wound him to the heart: and this serveth too do us too understand, that God's punishments shall sometimes be sudden. True it is that they are not always so: and therefore it must not be made a general rule. Also (as I have told you) the question is not whither God perform his judgements swiftly: but yet doth he give us some show of them even in this life, too the end we should the earnestlier hearken for the last day, whereas all things shall be set again in their full state and perfection. Nevertheless (as I said) God's judgements shall sometime be sudden: and that is it that Zophar meant too express in saying: the sword is drawn and shall strike him quite through the gall: as if he should say, The wicked man shall not perceive a far off that God mindeth to punish him, but he shall keep on his trace still, as if he were out of danger: howbeit the sword shall no sooner be drawn out of the scabbard, but it shall strike through his body. Now than we see what is the meaning of this sentence. And hereby we be warned to foresee dangers a good while aforehand, to the end we may flee unto God and pray him to keep us. And it is not only here that God's judgements are showed us to be sudden: but it is also said that when the wicked shall say, peace, all is safe: God's wrath shall fall like thunder upon their heads. Hereby (as I said) we be warned to look a great way before us for the inconveniences that may happen, and whereunto our life is subject. And why? Were it not a corzie too our life to say that we be miserable, and that it were much better for us that God had not put us into this world? Not, but it would teach us not to fall asleep in this world, but too run unto God, and to assure ourselves that if we be upheld by the power of our God, we may outeface Satan and the world, yea and death itself. And why? Because we shall have God for our protector and defender. And so let us mark well, that whereas the wicked perceive not their own misery, it is too throw them down the rather: and forasmuch as they mind not to call upon God, but contrariwise bear themselves in hand, that they have no need of him: their destruction must needs fall upon them before they think of it. Furthermore he saith immediately, that fearfulness or terror shall not go an inch from them. Thus the wicked have a double mischief: which is, that the sword shall run them through as soon as it is drawn out of the scabbard: and besides that, God shall never suffer them to be at rest, but although the danger be passed: yet shall they tremble for fear still And whereat? Even at the shaking of a leaf of a tree, (as it is said) and they shall think that death hath already caught them, when no man pursueth them. So we see whereat the holy Ghostamed. First he intended to show us, that we must not envy the wicked when they be so well guarded, as it may seem that no harm can come near them. And why? For god shall strike them through in the turning of a hand, yea even with a deadly stroke, whereof they may never be healed. Mark that for one point. Another is that when we see the wicked in fear: we must understand that there is but only one mean to be in rest: which is to know that we be under God's protection. Therefore let that suffice us. For although it behove us to walk in fear before him: yet shall we always be sure of his goodness, whereas the wicked and the despisers of his majesty shall always be so afraid as they shall never have any rest. Therefore let us learn too retire to our God with all lowliness, and too live with our neighbours without doing any man wrong, lest the same measure be moten to us again. And when we go so too work, surely God will make us to feel his goodness, and deliver us from all the dangers, terrors & dismayings that can hap to us.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him to make us feel them and be sorry for them, and too consider better the judgements that he showeth us, that we may daily more and more be instructed to withdraw ourselves from the transitory things of this world, which are wont to blind men, as though all their felicity consisted in them, and rather that we may attain the wisdom and skill to know that God draweth us to him by the troubles that we see here below: and that if it please him to exercise us with afflictions, we may think it is to provoke us to seek him: and on the other side, that if he handle us gently, it is to the end that we feeling his fatherly love, should stick the faster to him, and love and honour him with so much the earnester mind, still passing here below, and enjoying the benefits that he bestoweth upon us, until he bring us to the true happiness which tarrieth for us in heaven That it may please him to grant this grace, etc.   

The lxxvij Sermon, which is the fifth upon the twentieth Chapter.  
26 All darkness shall be laid up in his secret places: the fire that is not blown shall consume him: and cursed shall be the residue of his house.  
27 The Heavens shall bewray his iniquity: and the earth shall rise up against him.  
28 The blood shall go out of his house as flowing water, in the day of his wrath.  
29 This is the portion of the wicked man from God, This is the heritage which he shall have of God for his words.  
WE saw yesterday how the despisers of God are afraid without comfort. True it is that the godly may be abashed and afraid, but God comforteth them, and when they run unto him they be sure that he will succour them. As for the wicked, inasmuch as they despised all men, and were so full of pride that they thought themselves subject to no mischance: God will scare them after such a sort, as there shall be no remedy for their fear. And therefore let us learn to stand in awe, that we may walk godlily. Let us learn to be well advised, that we be not careless as murderers, and we shall find that God will make us safe even in the mids of all our terrors. Thus than the only remedy not to be afraid out of measure, is to walk warily, and so to know the infirmities that are in us, and the dangers that compass us about on all sides, as we may pray god to vouchsafe to reach us his hand, distrusting ourselves and learning to settle ourselves wholly upon him alone. When we have such a kind of fear, God will glad us at our need, and we shall be sure of his help. But if we will play the hardy and stout fellows, then must God needs bring us to confusion, and we shall conceive such fear as we shall be as good as in hell already in this world. Now to express the better, that the wicked shall not found any means of safety, Sophar addeth: that in all their privy and secret places, there shall be darkness hidden or laid up. At the first sight there seemeth to be no great matter in this saying. But when it is thoroughly understood, it will appear to be a good confirmation of that which was said not long since. For here by the privy places, are meant the backenookes, which the wicked have when God persecuteth them, according as they have always some lurkingholes to hide themselves in. We see how the wicked man will always have some blind byway, he will play the fox, and dig himself a den [with many startingholes,] that he may not be taken unwares. And although he know well-enough that God entereth into all places: yet will he bear himself in hand, that there is some little hole where he may hide himself, so as God's hand may not come at him. But Sophar saith, that even there be shall find darkness. That is to say, although the wicked endeavour to shrink themselves into shrouds, yet notwithstanding when God pursueth them, they shall have such a terror within them, as they shall quake although no man follow them. To be short, he meaneth that while the despisers of God are far off from blows, they set light by threatenings, and bear themselves in hand that none evil may come near them: but when it cometh too the very pinch, they bestir themselves to get covert. For though God lay no hand on them, nor show any evident sign that he is against them: yet shall they have darkness, that is to say, they shall have unquietness in them, And this teacheth us to seek no blind by-ways to shun gods hand. Then let us understand that as often as God citeth us to himself, we must come forth too account. And therefore let us not devise any shifts to escape, yea and although the world seem to promise' us never so many lurkingholes: let us assure ourselves that all that is nothing. Wherefore let us come willingly unto God, & offer up ourselves before his Majesty, praying him too receive us to mercy And if his face shine upon us, then shall we be delivered and set free from all darkness. Yea and although the whole world were confounded and put out of order: yet should we always be safe and sure, being in the custody of our God. Otherwise if we had all the coverts in the world, they should so little avail us, that we should find more dismaidness in them, than if we were discovered on all sides, and could see the misery that is upon us afore hand. Yet notwithstanding, men cannot refrain themselves from seeking of lurkingholes, as it is too be seen. On the contrary part, what intendeth God when he sendeth us his word? He would have it to be as a Cresset, yea rather as the Sun to us, that every of us might search what is in himself, so as the sins that were unknown to us before, may be laid open to us, and every of us be sorry for them: and furthermore espy the punishments that we have deserved, so as we may not be taken unwares like the unbelievers which behight themselves peace and safety, but may discover God's judgements as if we were on a high watchtower, as it is said in the Prophet Abacuk, and prevent the inconvenience that is towards us, I say prevent it, even by prayer, supplication, and repentance. Ye see then whereat God aimeth, when he enlighteneth us by his Gospel. But we draw quite back: for (as much as in us lieth) we quench the said light, and because we be nought, we be loath that the things which are hidden in us should come too light. Too be short, we covet always to be flattered, and it doth us pleasure too abuse ourselves with such flatteries. And what will God do when his word hath borne no sway with us? Will he sit still? No. But he accomplisheth that which he speaketh by his prophet Sophonie: that is too wit, he entereth with his Lantern even into the deepest caves. For behold what he saith of the City of jerusalem: I will visit thee with my Lantern (saith he) thou hast hidden thy treasures in privy places, but thou shalt win nothing by that, for thou must needs be winnowed out. So then let us suffer God to enlighten us by his word, and let us not seek lurkingholes. And when we be come before him willingly after that sort, surely he will hide us in his tent (as the Scripture speaketh,) and he will not only give us a house, or a chamber to draw into, but also he himself will be an invincible fortress to us. To be short, the shadow of his wings willbe a good safety for us. On the contrary part, we shall feel that which is said here: that is to wit, that such as will hide themselves, and specially which dig deep dens (as it is said in a place of the Prophet Esay) shall be found out of God spite of their teeth, and though there were no more, but their own conscience to pursue them: yet shall they perceive that they have gained nothing by imagining too escape God's hand. Thus ye see what we have to mark in this sentence. And consequently it is said, that the fire which is not blown shall consume them. Hear Zophar threateneth the despisers of God and all the wicked, that although there hap no harm unto them from any creature, yet they shall not miss to be consumed by God's wrath. There needeth (saith he) no artificial fire: for the wrath of God will be enough to destroy all them that will not willingly submit themselves to him. This similitude is common enough through all the holy Scripture: namely that God is a consuming fire, and men as stubble that will soon be consumed, or else as snow that by and by melteth. And it is expressly said that God's wrath is as a fire, not only to melt snow, or to burn stubble: but also to clive rocks and mountains, and to make the whole world to fall down, so as neither heaven nor earth shall stand unshaken, assoon as God giveth any sign of his wrath. And how shall the poor creatures then do which are so frail? If there be nothing in us but stubble, what shall become of us when God shall have kindled his fire that consumeth all things? Now we see what Sophars meaning is. For the holy Ghost speaketh by his mouth, and telleth us that we must not trust in the favour of the world, and that when all things fall out as we would have them, yet are we not therefore scaped out of God's hand. And why? For (as he addeth afterward) there shall be neither heaven nor earth, but it shall rise up to execute his vengeance. True it is that to show his mighty and incomprehensible power, he may well now and then suffer the creatures to be favourable towards us, and our desires to be fulfilled, so as nothing shall fall out against us: but when we be so at our ease, God needs no more but to show himself our enemy, and the only fire of his wrath will be enough to consume us, without the service of men, or without the employing of any creature about it. For although the holy Scripture (too make us to perceive the better how terrible God's wrath aught to be to us) do sometimes say, that there is brimstone or thunder mingled with it: yet notwithstanding, it addeth likewise, that the same cometh not of man's hand, nor is made by any inferior art or mean, but is wrought by God only, according as it is said in Esay, that hell fire is prepared long ago for the wicked, and for the enemies of God. And when mention is made of fire and brimstone, it is said that it is the very breath of God that bloweth in it. Which is all one with this that Zophar saith here, namely that there needeth no bellows from elsewhere, nor any foreign help to kindle this present fire. And why? Because the force that proceedeth out of God's mouth, is enough to consume the wicked utterly, when it uttereth itself against them. Now then let us learn to frame ourselves in such wise unto God, as we may not feel the execution of this sentence upon ourselves. For it will be to late to cry alas, when God shall have kindled his inquenchable fire. But it is said that God's word aught to be unto us as a burning fire, howbeit not to consume us, but to cleanse away all the dross and superfluities that are in us. For like as gold and silver are fined by passing through the furnace, ere they can do service or be applied to our use: Even so our Lord intendeth to rid us of our wicked lusts by his word, (which are things not only superfluous, but also hurtful,) that we may dedicated ourselves afterward too his service. And this must be done before all other things. Therefore when God purposeth to inflame us with the love of him, to the end we may be wholly ravished therewith: the same must be done by the mean of his word. But if we cannot abide it, we must needs become as chaff or stubble, according as it is said in the Prophet. Shall not my word be a consuming fire, & as a hammer that breaketh the stones, and shall not this people be as chaff? Thus than ye see how we can cannot disfeate God's word of the office that he giveth unto it to be a consuming fire: It must always be so. Now on our side, if we be diligent in offering ourselves unto God, he will purge us from our filth, & we shall be reformed too his righteousness, and inflamed with his love. But contrariwise, if we play the wild Colts, and maliciously and stubbornly reject God's word: let us be sure that (spite of our teeth, and do the best and worst we can) the same shall burn us up, even because we shall be but straw, chaff, and stubble, which is consumed out of hand. Yea and when God hath made us perceyne our damnation by his word, he will doubtless also put too his hand, and make us to understand by experience that he hath not said in vain, that fire shall consume the wicked, yea even without any blowing, without any kindling, and without putting any man's hand too it, or without the aid of any creatures by any mean. Too be short, let us learn too stand in awe of God's wrath, and nor fall a sleep when we see things fall out as we would wish in this world? For that can serve us too no purpose, when our iniquity shall come too accounted before God, and he show himself too be our judge. Thus ye see what we have too bear away in this sentence. And it is said immediately, that all the residue of his house shall go too havoc, or that there shalt be nothing but misfortune upon the rest of his house. Like as our Lord uttereth his goodness towards those that are his; by blessing both their household and their children, and all that belongeth too them: So on the contrary part, he showeth how dreadful his wrath is, by spreading itself out upon all that is about the ungodly, according as we see how the world is generally defiled with us. For what is the cause that there is neither heaven nor earth, not nor any corner in the world, where God's wrath and curse is not seen upon all creatures? Is it not our sinfulness? We know it is said, that there is not one man upon earth that doth good, but all of us are comprised in the general condemnation of sin, which is universally in us all. Now forasmuch as god of his own nature hateth sin: we must needs be odious unto him. So then seeing that all creatures are as it were accursed by reason of our filthiness and uncleanness: both high and low must be fain to feel of that defiling. Even so standeth the case peculiarly with the wicked. For if a man be given too all ungraciousness, so as he is a despiser of God, rushing forth into all evil: all that ever he toucheth is as it were defiled by the filth that is in him. Not only because a naughty man marreth and perverteth those that are conversant in his company, bringeth up his children lewdly, & disordereth his wife: but also because there is a secret curse of God upon his head, to spread out upon his children, his household, his cattle, and all that ever he hath. Thus we see in effect, that when mention is made of the remnant of wicked men's houses, it is too show us, that when our Lord is against men, they have good cause to be abashed. And why? For when they be sunken and destroyed in their own persons, the vengeance of God must stretch yet further. Ad nthis is said to the end we should not envy the prosperity of the wicked, when we see them farewell, considering that their end is such as we see here. Therefore when the faithful have conceived how terrible God's wrath is, they must be so touched with it, as they must no more think the wicked to be happy for their flightful prosperity. For they do but draw their lines till they come to their utter destruction. And so we conclude, that it is better for us to seem miserable (sobeeit that we stand in God's favour) than to have all that man can wish, and in the mean time God be against us. Lo what we have too mark in this sentence. Now when Zophar hath spoken so, he addeth, that the heavens shall bewray his iniquity, and the earth rise up against him. He had said heretofore, that fire should consume the wicked without blowing: that is to say, that God without using the service of his creatures, is able to destroy all them th' at lift up themselves against him And here he telleth us of another kind of punishment: which is, that God will arm his creatures too execute his vengeance against the wicked. You see then how God worketh in diverse sorts, when he mindeth to punish the despisers of his Majesty. Sometimes (as I have said) he suffereth all things to go well with them to outward appearance, so as they shall not doubt nor mistrust any thing, and (which is more) they shall sport and wallow in their good fortune. But when they be drunken after that sort in their prosperity: behold, God will overwhelm them suddenly, not with natural fire, but with his secret and incomprehensible power. Yet notwithstanding, in the mean while, it is not to be said that our Lord hath not his creatures in his own hand to arm them in such wise against us, as every of them shall be sword, bows, arrows, and other weapons, which God will stir up to destroy us withal. And this is made purposely, because that when the wicked be puffed up in their pride, they think to get the mastery by their hardheartedness, as it is too be seen that if these shameless folks be rebuked for their sins, yea even for their notorious sins which little children can be judges of, yet keep they still a brazen face: for a man shall never outface them till they be convinced thrice ten-times told. Well then, and after what manner doth God bring them too reason in the end? Even by arming the heavens against them, that is too say, by discovering their shamefulness by all means. For when they shall have used such unshamefastness and scoffed at all the warnings that are given them, yea and made a scorn of all Gods threatenings: then must they be so persecuted (yea even without putting too of any man's hand) that when God alone pursueth them, they shall not know where too become, but chafe upon their bridle too spite God withal. But is their fury once overpast? Then must they be rooted out with their shameless stubbornness when they have abused God's patience overlong. Thus ye see in effect what Zophar ment too say. And what have we too do? True it is that sometimes we shall be wrongfully defamed, and oppressed with false slanders. But we may commend our case unto God, and he will make our righteousness to shine as bright as the morning, as the Scripture saith: insomuch that when the night is passed, and we have had some dark storm that hath suppressed the knowledge of our innocency, our God will in the end show himself to be our warrant, and maintain our case in spite of the wicked, and of all their lies. But on the contrary part, when we go about too work wiles, and think too scape by our shifts and hypocrisies: let us look for that which is spoken here, namely that the heavens shall bewray our iniquity, and spite of our teeth we must come too the open light, and be discovered as at midday. We will be in our lurkingholes: very well, God will suffer us too be there for a little while: but he can skill well enough too hale us out of our deepest dungeons, and too bewray our shamefulness. Whether we will or not, we must be ashamed of the shrouding of our sins, which shall then step up against us, yea, and all creatures with them, notwithstanding that for a time it have seemed that there was neither heaven nor earth which favoured us not. For if God become our enemy, all creatures must needs show themselves too be subject unto him. True it is that this happeneth not always nor out of hand, according as I have declared heretofore, that God's judgements are executed diversly. But yet must we always have this saying before our eyes, (that is too wit, that the heavens shall bewray the iniquity of such as despise God, and the earth shall rise up against them) too the end we may learn too discover our own iniquities unto God, as the Scripture counseleth us too do. Then let us of our own free accord acknowledge our debts, and confess ourselves blameworthy before God. Have we so disclosed our own iniquity? Then doth God cover it, then doth he bury it, then doth he cast it into the bottom of the Sea, so as it shall never come too remembrance any more. Again, have we showed both too heaven and earth, that our only desire is that God should pity us, because he might with good right condemn us? Behold, the heavens shall be as a mantle to us, and the earth shall likewise cover us, so as our iniquities shall be buried. But I say we must confess our iniquities unto heaven: that is too say, before God. And we must also confess them in the earth, when we shall have cast stumblingblocks into the Church, and have lived amiss. For we must not be ashamed too yield our selves guilty before men after we have sorrowed before God. But if we mind too shifted off things by lying, God must be fain to show that he hath not spoken this sentence in vain. After that Zophar hath spoken so, be addeth, that the bud of his house shall go away like flowing water in the day of God's wrath. Now when mention is made here of the bud of the house of wicked men, it is too express, that all the hope which they have for the time too come shall beguile them. For when the wicked are cropped by God's hand: they hope still too bud again, and to renew, and recover their former state. But it is said that God will disappoint that budding, and make them slide away as water in the day of his wrath. True it is that when the faithful are smitten by God's hand, they always relieve themselves with hope that their misery shall not endure for ever, according as it is promised them that God's wrath endureth but the turning of a hand, but his mercy shall last towards them for ever. So then the faithful may and aught well too comfort themselves, because they know that God will make them too spring again. And the holy Scripture useth often this similitude, that although they be cropped, yettheir root is left still in the ground. Now when they take such hope, do they presume upon their own power? Or is it their intent to spite God? Not: but after they have acknowledged that they be worthy to be forsaken of God, they trust in him that he will have mercy upon their infirmities. Contrariwise, when the wicked hope that their afflictions shall not continued for ever, it is after a manner by defying God, and with a kind of justling against him to know who is hardest. Behold, God is against them, and they on their side stick too their tackling, that is too say, they are so wilfully bend unto sturdiness, as they determine never to bow their necks, but to continued always stiff against God. Thereupon they flatter themselves, and believe that the misery which they endure shall pass away, and that when they be once gone, all shall go well with them. And whereupon cometh it that they take such heart of grace? As I said afore, it is not for that they have any trust in God's mercy: but it proceedeth of a devilish pride, so as they bear themselves in hand, that God's hand is not strong enough to daunt them, by reason whereof they will not in any wise submit themselves unto him. And therefore it behoveth us too mark well how it is contained in this sentence, that God will make all their budding to fade away like water: that is too say, it shall be too no purpose for the wicked too take highly upon them, and too bear themselves in hand that they shall be set up again: for God will pluck them up root and rind: and although they have had some bud left, that is too say, although God have left them some little show, so as it might seem that they were not utterly dispatched: yet shall it fade away specially at the day of his wrath. Now must we weigh this saying. For it doth us to understand, that we must notimagin that God is idle when he overpasseth things, & putteth not his hand to the punishing of the wicked. And why? For he hath his convenient seasons. Then hath God's wrath a certain determinate day, which we know not of. Therefore when we see the wicked in prosperity, and in their triumphs, and it seemeth that no misfortune shall ever befall them: let it come too our remembrance that the wrath of God hath a day, and that God knoweth when it is time to punish. I say let us tarry patiently, and in the mean while learn hereby not too fall asleep, if God spare us And if our Lord make us not to feel this vengeance for a time: but let us alone and handle us gently, although we have offended him: I say let us not flatter ourselves therefore, for there is not a more dangerous deceit, than when men sleep saping in their sins, and think not upon God's wrath, under colour that he beareth with them. For then do they gather a great heap of wrath to themselves, as Saint Paul sayeth in the second Chapter to the Romans. Then let us learn not too flatter ourselves at such time as we be in rest: but let us daily think upon the day of God's wrath, and prevent it: namely by trembling continually before our judge, praying him too receive us too mercy, because we be so greatly indebted unto him: and let us keep our mouths shut when it cometh too the maintaining of our case. Now if Zophar had applied this matter rightly, he had not condemned job as he did: but he had acknowledged that of job which he speaketh generally: that is too wit, that whereas the wicked do prospero, and yet notwithstanding job having led a blameless life, is punished so rigorously: it is not to be said that God disalloweth him, and alloweth the wicked. For he hath a day for his wrath. True it is that Zophar is as a Prophet of God. But yet doth he pervert all things as Balaam did, because he discerneth not the fit time of God's wrath, whereof he spoke. And for this cause aught we too give the better heed to this saying, to the end we have the said skill that I spoke of, namely too consider that God hath his cowenient times to punish the wicked. To conclude, all the doctrine that we have heard, he saith in the end. Such is the portion of the wicked, yea at God's hand, & at God's hand also his heritage is like because of his words. As touching this conclusion, it is as it were a sealing of that which we have heard here before, to the intent it might be of the more authority in our hearts, & that we might be fully assured of it, & receive it without any doubting. Mark then the portion of the wicked. And at whose hand? At Gods. As if he had said, True it is that the wicked rufsle it out in this world, and play the loose Colts: for they believe not that there is a judge in heaven, neither think they upon him. But yet for all that, they cannot pluck that pre-eminence from his majesty, and he prepareth their indictment. This then serveth expressly too daunt the wicked, which put God out of their mind as much as they can. Also is it a good lesson for all the faithful, to teach them to say, Go to, we may do much evil that shall be pardoned at men's hands, yea and they shall never say so much as black is our eye for it. But in the end we must come before the judge, & when we come thither, this forbearing at men's hands will turn too our double condemnation. That is the counsel which we have too gather of this text, when the name of God is expressed here two times. For men oftentimes discharge not their duty, specially those I mean that are in office to do it. We never pass of admonishing such as do amiss, nor of correcting them, but we wink at them. Yea and the Magistrate which aught to put to his hand to repress offences, doth very often let all alone. Men then both generally and particularly dissemble and make countenance not to see a whit. But God is not negligent in his office. For as well they that have been borne with, as those that have borne with them must come to accounted. So then the name of God, together with the circumstance of the text, aught to weigh greatly with us, sith we know it is not without cause said, that such is the portion of the wicked, yea even at Gods-bande. For it serveth to wipe away all these vain hopes which we be wont to conceive when men give us their hand, and either wink at our sins, or else pardon them. Let us not trust upon that. For it will be a double confusion to us afore god. And let us assure ourselves that although we be scaped from the world, yet must God show himself to be our judge. Now whereas mention is made of portion and heritage, that also serveth to do us too understand, that we must be fully resolved of this point, that God will not leave the wicked unpunished. And like as every man calleth that thing his portion, which is ordained or allotted unto him: So hath our Lord already assigned too the wicked, that which belongeth unto them: that is their heritage, that is too say that same is as their patrimony, so as there is nothing more peculiarly a man's own, than the punishment that God will lay upon the wicked. And he speaketh purposely of their words. How so? True it is that some men restrain this to the blasphemies that the wicked belike out against God: but the word that is set down here soundeth none evil. So than it must be taken more simply: that is to wit, that wicked men may well allege as many excuses as they list, but they shall gain nothing by it: for they shall be condemned with all their words. Surely Zophar had an eye to job, and therein (as I said afore) he applied it amiss unto him: but yet it ceaseth not to be true & good in itself. And it is the holy Ghost that pronounceth here in general, that the wicked with all their gay words shall be rooted out by the hand of God. Therefore this word is not couched here without cause. For we see continually how the wicked are desirous to plead against God, thinking to work wonders with their untoward allegations. And truly God suffereth them to hold plea so for a time: but at length he showeth that which is written in Genesis, namely, that his spirit shall not strive any longer with man. God had borne with as outrageous wickedness as could be: and when he saw that men abused his patience after that manner: he said I will no longer plead with you, I must be fain to put to my hand. Thus ye see how it is said here, that the wicked may well file their tongues to justify themselves, for they can good skill to chop Logic with God: but shall that further their case? Not, no. They rather sharpen the sword, and God must be fain to execute the sorer justice, and the terribler vengeance upon their heads. So then, men may be armed with their tongues to plead against god: but God hath his hand armed, and will stretch it out of heaven to confound all such as shall so plead against him. And this saying aught too touch the wicked more than it doth. But what? Hereby it is seen that there is a brutish blockishness in the greater part of the world. Nowadays there is no bowing under the word of God, nor under the corrections that are done unto us in his name and by his authority. For men encounter them with such sturdiness, as it is well too be perceived that there is no more religion among them than is among the Turks and Paynims. And not only warnings are in vain that are given men in secret: but also if open faults be spoken of in the Pulpit: whereas men aught too ask God mercy, and too sue to him for it with all humbleness: what is too be seen, but that men are fully bend to stand stoutly against God? As for example: when I spoke the last Sunday of the shameful outrage that had been done hereby at Cologny: they fell to justifying of themselves, and too conspiring against God, and too devising with themselves, how too hide the thing that was altogether apparent. The matter is, that the Sermon was broken off in the Church, and yet could not be obtained at those roisters hands, too leave off when they were warned: the matter was complained of. As how? Such a thing is not too be suffered. But men will seek means too colour all, yea and some will pick a quarrel as if they had great wrong done unto them. Ye wretched men, ye should have prepared yourselves too the lords supper, and I told you of that shameful disorder, to the intent ye should be sorry for it, or at leastwise (if ye had not been become devils) ye should have been somewhat touched to conform yourselves: but you come clean contrariwise in a rage too work all mischief. Is it not apparent hereby, that you seek nothing but too fight openly against God? But if we speak of secreter matters, yet the whole world knoweth them. For we see open whoredoms, we see blasphemies, we see drunkenness, gluttony, and other excesses, we see the despising of God's word, and all ecclesiastical order, we see briberies and cruelties, and that there is as much gentleness among men as among wolves, so as there is none other meaning but to do violence too one, and too poll another, and finally all shame is gone. These things are apparent. But what if there be other more outrageous things, and that a man should speak of them in the Pulpit? A man might well be the more weary. And with what conscience come you too receive the lords Supper at my hand? Thou comest even with the same that judas did. But thou shalt be sure too feel God's vengeance with trembling, as Cain did, and that thou art a manifest and apparent reprobate. I have alleged this example, too the end we might learn not too stand checking against God. For if he list to plead with us, alas what defence shall we have too get the upper hand in our case? But yet let us not think that God needeth to study how to tell a long tale: for he will conclude and execute his sentence without pronouncing it new again, for we have enough in the holy Scripture, wherein he showeth himself to be judge of the whole world. Thus ye see what we have to mark in this text: that is too wit, that if we confess our faults afore God, we shall be forgiven at his hand: But if we stand pleading with him, or if we seek lurkingholes to hide our iniquities: we shall not only be convinced by his word, but also he will lay so rough hand upon us, as we shall be overwhelmed under him, yea even without any remedy: and then will it be no time too ask forgiveness. Therefore let us take the convenient time that God assigneth us, while he offereth us the mean to obtain mercy of him by his Gospel.  
Now let us fall down before the face of our good God, with acknowledgement of our faults, praying him too make us so to feel them, as it may lead us too true repentance: and that in steed of hardening of ourselves, we may be so hartbroken, yea even before he make us feel the soreness of his wrath, as every one of us maybe his own judge: to the end, that when we shall appear before the judgement seat of our Lord jesus Christ, all our sins may there be covered and buried by his righteousness. And so let us all say. Almighty God our heavenly father, etc.    


The lxxvij Sermon, which is the first upon the xxj Chapter.  
ANd job answered and said,  
2 Hear my words and let it be for your comforts.  
3 Bear with me and I will speak: and when I have spoken, mock you on.  
4 Is my talking unto man? If it were so, how should not my spirit faint?  
5 Mark me and be abashed, and lay your hand upon your mouth.  
6 Verily when I bethink me, I am afraid, and fear taketh hold on my flesh.  
IT seemeth after a sort, that the words which job setteth down here, are contrary to the word of God, inasmuch as he avoucheth that God punisheth notthe wicked, but letteth them alone so as they prospero. But we have seen heretofore that we must consider the judgements that God executeth in the world, according to the record of the holy Scripture. Then at the first sight, this talk of Job's seemeth utterly repugnant too all truth: but we must remember what hath been said heretofore: namely that when the holy Scripture speaketh of God's judgements, it sayeth not that he accomplisheth them peremptorily: for sometimes he taketh in hand to show himself judge of the world, but that is not in all points and all caces, nor yet after all one rate. Therefore it aught to suffice us, that God giveth us some token that the wicked cannot scape his hand, but must come too accounted before him. Nevertheless God doth sometimes dissemble, and we see it by experience. So than it behoveth us to acknowledge that God doth by his providence govern the world, maintain and preserve the good, and punish the wicked: as we make it no general rule that all such as be wicked are punished out of hand, and that god delayeth not their punishment till afterward, nor useth any sufferance, nor reserveth any thing to the life to come: for them should we enter into a great disorder. Wherefore sith that our knowing of God's judgements aught too be in such wise, as to wait for the accomplishment and fulfilling of them at the latter day: thereby we may well dispatch the contrariety, that seemeth too be at the first blush, between Job's saying here, and the holy Scripture. What is it that job meaneth? That we see the wicked prospero, and that God is so far off from punishing them, as they be carried on still in all pleasures and delights even till their dying day, so as they pine not away with long lingering, but rather seem to be exempted by privilege at God's hand from all adversity. Now it seemeth after a sort that job intended too bear men in hand, that all things are governed by fortune, and that God hath no regard of worldly matters, ne careth for them. But his meaning is nothing so, according also as he himself protesteth at the end, to the intent that men should not take offence at his words. What then? His purpose is too show that when God visiteth a man, we must not at the first dash give sentence of condemnation upon him, to say, such a one is a wicked man, such a one is hated and forsaken of God: but it behoveth us to examine well his life. And why? For we must not think that God doth always handle men in this world wholly according too their deserts. Wherefore see we so many wicked men spared? For it should not seem that their iniquities are known to God, seeing he layeth no punishment upon them. So then let us understand that our Lord reserveth many punishments to the latter day, which are not seen as yet: and again, that he handleth those very rigorously whom he loveth and have not offended so grievously as other men, which thing he doth not for their sins sake. If we know not why he doth it, let us humble ourselves: for God must be glorified in all his works, although we know not the reason of them as yet. Now than we see what job pretended. How be it, that we may the better profit ourselves by that which is contained here, let us lay forth and search out the things in order, as he setteth them down, Hearken to me (saith he) and take beede too my words, and let it be too you for a comfort: that is too say, let it be in steed of the comfort that you come too give me. Truly we know that Job's friends came too that end: howbeit they were sore cumbered when they saw him in that plight: and according to man's reason they concluded that job was a castaway. See how they were dazzled with this general sentence that God punisheth the wicked. And so they set job in the rank of the wickedest sort, which thing they aught not too do. Now therefore he telleth them, that whereas they be come too comfort him, he desireth nothing of them but patience and quiet hearing. And afterward he protesteth again, that he shapeth not his talk unto men, as these hypocrites do, who seek no more but to be justified before the world, always shunning the presence of God, and never come to acknowledge [what they be] but by force, and till men have thoroughly tried what is in them. job then saith, that his talking is not unto men, that is to say, he is not led with vain ambition, to make fair countenances and flourishings before men, but he shapeth himself to God. And for proof there of (he saith) might my spirit hold out if I had respect unto men? Ye see me here in such necessity, as no creature were able to endure in so miserable state. By all likelihood I could have been dispatched a hundred times ere this: but sith you see neverthelater, that my spirit faileth me not: is it not a sign that I know the hand of God, and that I submit myself too it, and that I rest upon him? Seeing I am not here as a wavering Reed, can ye not perceive that I have a better and surer foundation? forsomuch then as you see that I speak as before God: hear me. And afterward he addeth. Think not that I am without feeling. For when I behold myself I cannot but be sore abashed, and I am greatly dismayed at the things which I see. For surely job was a spectacle of all terribleness: and when we read what happened unto him, the hears aught to stand up upon our head. His saying then is that he cannot think upon himself, nor remember the great miseries that were befallen him: but terrible fear must catch hold on him. Therefore when ye know my state thoroughly (saith he) then will you be astonished, and lay your hand upon your mouth. That is too say, you will blame me no more as ye have done hitherto. For ye imagine of me at your pleasure, and it is a sign that ye have no pity nor compassion of the great misery that is in my person. And here you have too mark, first if we will comfort the miserable in their adversity, it behoveth us too consider well how. For there is required a singular discretion in that behalf as we have seen heretofore. For afflictions are as diseases: and if a Physician use one medicine for all diseases, what a thing will that be? Some disease is hot, and some is cold: some disease requireth that a man should be kept dry, and some other that he should be refreshed with moisture: one disease will have a man kept close, and another will have him too go abroad. Ye see then that a Physician shall kill his patientes, if he have not a regard of their diseases: yea and it behoveth him also too be acquainted with the complexions of his patients. Even so aught we too consider of those whom God visiteth with afflictions. First we must mark what the persons are, and then how we see them disposed. I say we must mark what the persons are. For if a man have lived without stain, walking in the fear of God, and showing all tokens of sound meaning: what a thing were it too condemn him when we see him in adversity? Again, though a man had committed foul offences, and for a time been in a rage against God: if he be daunted by the adversities that he endureth, so as we perceive nothing but true repentance in him: were it not a beastly and wicked cruelty, too step too him nevertheless, and too use great roughness against him? Nay we must rather reach our hand too such as are beaten down, and help them up: according as it is said, that the duty of them that will teach faithfully in the name of God, is too strengthen the weak knees and feeble hands, and to herten and comfort those that are in distress, and in anguish of mind. Ye see then that we aught too use great discretion in comforting such as are afflicted. And therefore it is not without cause, that job telleth his friends, it were much better for them too hold their peace, than too increase his trouble by speaking, and he would take their silence for a comfort. Yea and he addeth, that when they have heard him, he will give them leave to mock on, not that he meaneth that they might have reason so to do: but he rebuketh them for their rashness, according as it is said proverbially, that a hasty judge giveth a swift sentence. For they were over hasty in condemning of job before they had heard him. And so when he saith that they may mock on when they have heard him speak: he meaneth that there is nothing but disorder and rashness in them, and that they descant upon an unknown matter, whereof they were not yet thoroughly informed. Therefore we have a common doctrine to mark in this sentence: which is too bridle ourselves, when we come to judging, and not too be so heady till we know the very truth indeed. And so much the more aught we too mind it, because we see that men are by nature overmuch inclined to this rashness and overhastinesse. For although we would fain be esteemed too be of ripe and settled judgement: yet are there very few too be found, that give themselves to be so: yea and (which worse is) we shall see a great number that make haste too show their fine wit, for fear lest men should take them for dullards. This causeth us oftentimes too throw ourselves headlong into overhardinesse, and too judge crookedly and untowardly of our neighbours, without reason, or without indifferency at all. Seeing that this malady is so natural to us: let us learn too examine things before we speak. It is said that the wize man will always hear, and the fool have his mouth open, and never leave babbling. It is not for nought that Solomon sayeth so, and we can well skill to say so too: but in the mean while we do ill put it in ure. And therefore what is our chief wisdom? Saint james showeth it us when he sayeth, that we aught to be slow too speak, and willing too suffer ourselves too be taught. For when we have the modesty too refrain from hasty speaking: God will give us the grace too know the matters: and when we know them, we shall tell how they stand. At a word, we shall have profited greatly, when we have learned too refrain hasty judgement. For we cannot judge our neighbours after that sort at adventure, without a double despising of God's goodness. Why so? For we must all appear before his judgement seat, as Saint Paul telleth us. Then if I judge my neighbour, before I know how the case standeth: I take upon me the authority of God, and I challenge to myself that which belongeth not too me, not nor too any Angel in heaven. And what an overboldenesse is that? True it is that when we once know the evil, I say when we know it, not after our own imagination, but as it is of very truth: we may be bold to condemné it, and we shall not be rash in so doing. Why? For we judge not at all: but only ratify the judgement that God hath given by his word. But when we be so hasty [as is spoken of afore:] it is high treason to God, because we rob him of the right that is peculiar too himself, and pull it to our own persons. And again besides this, we offend God in taking upon us to judge of secret matters. But it behoveth us to know our own measure, and that we have need to inquire of the things that we know not, and not to say it is so, or so, until we be thoroughly informed of the matter. Those two reasons aught to hold us well in awe, that we be not overhardy in judging our neighbours. Furthermore if it behove us too keep this modesty toward men's persons: what must we do too God's doctrine? I pray you when every man stootes forth his bolt upon a doctrine before he have thoroughly examined it: is not such rashness worthy to be double condemned? I have showed already that we be traitors to God in robbing him of his honour, if we judge the persons of our brethren before we know them thoroughly. But it is certain that God's doctrine is much more precious than men's persons. I go about too infringe some doctrine at adventure, yea, even some doctrine of the holy Scripture, or some article of the faith: and is not that an unhallowing of the holy things? Nevertheless we see men bold and overbold in this case. For nowadays, who shall be sooner believed in matters of doctrine, than drunkards, loose livers, and heathenish men, which can as much skill of God's secrets, as can brute beasts, yea as can the very Swine? These must snuff up their groin against God's doctrine, and dispute with might and main against the truth, that hath been well established by the holy Scripture. And what maketh them so bold? Even because they vouchsafe not to here. But God punisheth them for their presumption, showing that they be but rank fools which always have their tongues walking, and never have their ears open too hear with patience. So much the more than behoveth it us too practise this sentence and admonition that is given us here, that every one of us must learn to be slow to judge. And when we do so, we shall be teachable. For he will never prove a good master, which hath not been a good scholar. If a man will work masteries at the first day, before he have ever been bound apprentice too the occupation: he shall make fair work and advantage himself greatly. Now if the case stand so in handy crafts: what is to be thought of God's doctrine which surmounteth all man's understanding, and is reverenced even of the Angels? And so, we must not only have been scholars, that we may be masters: but we must also persever all our life long in profiting and understanding, when we mind to teach others. When God hath given a man grace to teach others, he must not think that he himself is not bound too learn any further. But let us assure ourselves, that no man shall ever be a good and faithful teacher, except he endeavour to learn still, as well as other men. To be short, it behoveth us all, (as well those that teach, as those that learn) to be God's scholars, and to proceed further and further in his learning, yea even till we die. Thus much concerning that sentence. Now let us come to the protestation that job maketh. My talking (saith he) is not unto men, for were it so, how should my spirit not fail? Hear job showeth all the children of God how they aught to speak. He had protested the like already heretofore. How beit it is not without cause that he repeateth it again, forasmuch as it is certain that while we wander here below, our talk will always trail a long train of superfluities after it, and we shall not go to the matter roundly and substantially as we aught too do. What is the cause that we are wont to snarl our words in such wise, as a man cannot wring out any pure truth out of us? It is because we have our eye upon men. For besides that, men do blear themselves, and discern not things as they aught to do: we on our side are already inclined to follow it, and the devil also thrusteth himself in, too make a hotchopotche of all things. So then our words shall never be well conveyed and clear, except we have God before our eyes, and speak as in his presence. On the other side, we are never thoroughly touched, when we talk but with men. For they judge no further than they see, and we pass for no more but to hide our vices, and we think it enough if the evil be not apparent. Lo how men fall asleep in their sins, and never speak freely as they aught to do, unless they know that God summoneth them before him, and frameth their inditements, and that they must prevent it, and not tarry till God condemn them, but rather yield themselves guilty of their own accord. This is the cause why job protesteth here that his talking is not unto men. True it is that we aught to have regard of our neighbours when we talk with them, that our words may edify them. For if we cast forth light and wandering speeches: we shall lay stumbling blocks in their way, and we may hurt them diverse ways. Therefore when we speak to men, we must bethink ourselves afore hand: that is to say, we must have regard that it might be to their profit. But yet must we have the thing that is spoken here of job: which is, to put God before. job then meaneth not singly that he despiseth men, and that if he see them rude and ignorant he will not in any wise apply himself unto them: no: but that he is not led with such vanity as too please men only, and to forget God, or too put him behind them: but rather that when he speaketh, he maketh his reckoning aforehand, that he is as it were in the presence of God, so as all his thoughts are known too that heavenly judge, and therefore he must not disguise himself, nor think too further his case by concealing the truth. Lo whereat job looked. And so (as I have touched already) let us have the wit to pray God to call us thoroughly home to himself: that is to say, that as often as he viseteth us with his hands, he will so touch our minds and hearts too the quick, as we may know that it is he which punisheth us for our faults, and that all our thoughts are bore before him, and not be dazzled and sotted in our own talk, as they that are so full of babbling, only to please men. Behold (I say) whereof we be instructed in this sentence. And it behoveth us to remember well the reason that job addeth. If it be so (sayeth he) how and wherefore doth not my spirit faint? It seemeth that he leaveth his talk here as it were cut off. But the sense is that such as do so direct their talk to men without regard of God, shall quail in the end, and that when they have made fair countenances at the first sight, their hypocrisy will bewray itself at the last. And in good forth we see it so by experience. For they that are so led with vainglory, and are always desirous to be had in reputation among men as the only respect that they have: will surely tell many fair tales, and roll so trimly in their Rhetoric, as their words will utterly blear men's eyes, and it will be a wonder too hear them speak. Hereupon they streak themselves when men soothe them: but in the end God pincheth them after such a sort, as he showeth that all was but hypocrisy. God then taketh away that starch, as when a woman that starcheth her face cometh into the Sun, and the heat lighteth upon her, by and by the starch falleth off, and her wrinkles appear, by means whereof her shame is so manifest as she is feign too get her away to hide it. Even so is it with hypocrites. For by reason of their goodly shows, they shall be commended exceedingly of the world, and men will think there is none evil in them. Well, God leaveth them there for a time, so as they shine bright before men: but in the end he mocketh their hypocrisite, and then are they utterly defaced, they be pinched double and triple, till they can no more, all the babbling that they were wont too make is laid a water, and behold all their goodly Rhetoric faileth them. Therefore let us mark well this reason, to the end we may learn to come unto God of our own accord, and to have a care to speak as in his presence, before he constrain us by force and violence. Thus than the reason that is set down here, aught to serve us for a threat, to make us shun all hypocrisy, and to follow the said unfeynednesse of settling ourselves as it were in the presence of God, and of having an eye always unto him in our talk. For if we have an eye unto him, surely he will give us the grace to stand, specially if we follow the example of job. For Cain and judas, and such other like were feign in the end to feel God's presence, not for that they were moved by it to return too repentance, but that God brought them thereunto by force. But let us follow job: that is too say, let us seek to hold ourselves before the face of our judge, and let us go to him with all humbleness, acknowledging his justice, that we may give him the glory which belongeth to him, and which he deserveth. When we go so too work, and desire to be succoured by his goodness, surely our wits shall not fail us though we were pressed never so extremely, yea and seemed too be utterly overwhelmed. We should (say I) be nevertheless hold up, and in the end so restored, as God should show that all such as seek him, and come too him willingly, are received at his hand, yea even as it were too be hold in his lap, and that he will give them such a resting stay, as they shall never miscarry, be their infirmity never so great. And now job (not without cause) addeth, that when his friends look upon it, they shall be amazed, and compelled to shut their mouth, and too lay their hand upon it to hold their peace. For if we knew God's judgements in good earnest, surely we would have more hold of ourselves than we have. But what is the cause that we be so hardy too judge so at random, but for that we examine not thoroughly the things that God showeth us. As how? If we see a man afflicted, surely we can perceive well enough that the same cometh of God: for forth with we fall too ranging: and say that God punisheth such a one for his sins: whereupon we fall to thundering at him. But (as I said) if we consider God's judgements aright, we should have better stay of ourselves. And why? For too consider God's judgements aright, it behoveth us first and foremost too think upon our sins, and that in the person of one man God intendeth always too instruct a thousand and many more: and look how many chastisements and adversities are showed, so many teachings and instructions doth God send too us all. Then if any man be scourged, we must not only look what he is, but we must also think upon ourselves: and surely then shall we not lift up our horns when we come before God's Majesty: but we shall have such a reverentnesse, that if we judge our neighbours, it shall be with fear and grief. For it shall behove every one of us to have judged and condemned ourselves aforehand, and too have acknowledged that we deserve too receive much grievouser condemnation at the hands of our God▪ I am a wretched mortal creature, and silly worm of the earth, and I take upon me too judge my neighbour, and what shall God do against me when he holdeth his assyzes? If we thought of this, I pray you would it not strike a terror into us? On the other side, when we see God's justice upon a man, aught we not too perceive that we ourselves have deserved much more, and that he might handle us much more rigorously? True it is that we could not blame God of cruelty: for he is righteous. Then if he punish such a one so roughly, what shall he do with me? I say, when we have such considerations, they will serve too humble us, and too make us walk in awe before God. And not only that, but also it will strike us in a fear, and to know the condemnation that hangeth over us, if God had not had pity and mercy upon us, as he maketh us too perceive it. But above all, when we see the judgements of God, which are notable, that is too say, which are worthy of remembrance, and unaccustomed: that aught too touch us more too the quick, and we aught too conceive so great a fear, as too abash us that we dare not open our mouth. As for example. When we see but the common adversities, whereunto we be as it were enured by custom: yet must we not be so gross headed, as not too acknowledge the hand of God, and at the knowledge thereof be stricken down and humbled with fear. But when we see God sometimes stretch out his arm after such a sort as we see things that we never knew nor thought of before: as there are dreadful punishments: How then? That is strange, there was never any such thing heard of. Such things (say I) shall we see, and it behoveth us too think yet better upon them. For when God seeth us asleep, and overslouthfull, he weakeneth us. And like as if a man were fallen into so sound a sleep, as he could not answer when he is called, and yet notwithstanding must needs wake if he be jogged, or pulled hard by the arm: even so dealeth our Lord with us. For inasmuch as we be not moved with the common corrections that he sendeth us, but are dull and reckless: he showeth us great and excessive punishments, such as we have not heard off before, as if he meant too waken us perforce. Wherefore let us bethink us too profit ourselves by God's judgements: not simply to be stricken in fear by them, nor too be so afflighted as we should shun him: but too be stirred. up too run unto him, and too walk in his fear. Also let us desire him too hold us by strong hand, and not to suffer us too stumble, seeing it cannot be otherwise with us, except he hold us up and preserve us. Thus ye see to what end it behoveth us to be astonished at God's judgements, but contrariwise we see that men seek nothing but too forget them, for to their seeming they be too Melancholic matters. If God smite any man, all of us must profit ourselves by it, as I have declared already. On the contrary part there are very few but they suppress such doctrine: and (which more is) although God bend himself too us, and beat us with his rods: yet do we labour too entangle our minds, and to seek vain shifts too hide God's hand withal: and although we feel the stripes well enough, yet will we not be acknown how it is God that visiteth us. See how we would bury the remembrance of God's strange judgements, which aught too fray men, yea and to move even the very stones. Yet are we (I say) so wicked as too wish too bury them, as we have seen by examples here. When our Lord hath executed so terrible judgements as men's ears aught too glow at them: a man needs not too speak of them: For these good defenders of the honour of Geneva make complaint of it. I say, when a man speaketh o● the man whom God would have too be an horrible spectacle, and a fear and terror too all men, if a man bring that thing too remembrance, and show that the blaspemer which spited God and all religion, was as ye would say, 'straught [of his wits,] insomuch that the mother which bore him in her womb, deposed that the Devil brought him in: they will say that men dishonour the City. Behold these good men that are so zealous of the honour of Geneva, they could find in their hearts that the town were sunken (it is well known who they be, and a man needs not to point them out with his finger, nor too call them by their names, for they be known well enough) and yet for all that they pretend a desirousness too the honour of the City: but it is well seen of what heart their doings proceed. Ye see then how the wicked would fain bury the judgements of God, because they be desirous to pluck him out of his seat if it were possible, that they might not be subject too his jurisdiction. But yet when he worketh after a terrible fashion, needs must we be worse than brute beasts, if we be not moved at them: and yet for all that the gallants would fain that all were buried. Furthermore let us mark that which is showed here: that is to wit, that when God lifts up his mighty hand, and works after an unaccustomed manner: it is to waken them that are to fast asleep, and to bring us to such awe and fear, that being abashed we may resort unto him, and learn too hide ourselves under his shadow, and pray him to guide us, and not suffer us to fall into the bottomless pit. This is it that we have to mark in this text. Now when job speaketh of stopping their mouths: it is a manner of speech that is very rife among the Hebrews: as when it is said that the Prophet and the wise man will lay their hand upon their mouth: it is to do us too wit, that things shall be so confused as the skilfullest and best practised men that are, shall not know what to say, but shall be utterly past their wits. And so sayeth job now, that such as are so abashed must lay their hand upon their mouth to keep silence. And why? For the judgement that God executed upon the person of job, was terrible and dreadful to man's understanding, and if a man should judge of it after the flesh, he could not be but amazed at the sight of Job's person. But now let us gather the common doctrine of this: which is, that when God worketh after such a manner as we are not acquainted with, we have too glorify him: for when he showeth us the reason of his works, and will have them known to us, than he putteth words into our mouth that we may be able to speak of them. Again, when we see that Gods works outpass our understanding, so as we know not why he disposeth the things so which we see: what is to be done? We must lay our hand upon our mouth, that is to say, we must not be so bold as to prattle of them. Wherefore let us learn to know our own ability, that we fling not ourselves astray over all the fields: but rather follow always the right way. For the doing hereof, we need to know no more but what is given us: according also as Saint Paul bringeth us to the same rule namely, to know no more. than God leadeth us unto. So long as he reacheth us his hand, let us go boldly: but when he leadeth us no further, we must stop there, and be as dumb. True it is that we must always have our mouth open after one sort: that is, to glorify God. But when we presume to bring him under the compass of our understanding, and would have him too reserve nothing too himself: whither go we then? Is ●it not an open despyting of God? He intendeth too hide the thing from us. And why? Too the intent we should know our own ignorance, and yet not cease to acknowledge him to be righteous, and too honour his wonderful and incomprehensible ordinance. So then (as I have touched already) whensoever God showeth us the reason of his works, let us thank his goodness, and say, Lord thou comest down very low to us wretched creatures, when thou vouchsavest to show us why thou dost this or that: and thy goodness deserveth well to be magnified by us, when thou communicatest it so familiarly too such as are not worth it. But if God hide the reason of his works from us, and that it be to high for us to reach unto; Let us shut our mouth, that is to say, let us not be talkative to babble after our own fancy: but let us glorify God and not be ashamed to be ignorant. For the very wisdom of the faithful is too know no more than it hath pleased God to show them. Therefore let us make silence unto God after what sort soever he work, till the last day of discovery be come, when we shall see him face to face in his glory and majesty.  
Now let us fall down before the face of our good god with acknowledgement of our sins, praying him to make us feel them better, so as we being cast down in our selves, may not seek to be set up by any but by him, & that we may be taught to pity our neighbours, and to reach them our hand, and not to be cruel judges when we see other men in adversity, but that every one of us may bethink himself, to the end that when we ourselves be in perplexity, and our God afflicteth us, we may assure ourselves that he will pity us, as no doubt but he will show himself a pitiful father towards us, if we return unto him with true humility and obedience, and grauntus the grace to hold ourselves contented with that which he maketh us privy unto as now, till he have gathered us to himself too be made like unto him in glory. That it may please him to grant this grace, etc.   

The lxxix Sermon, which is the second upon the xxj Chapter.  
7 Why do the wicked live and grow old and welter in riches?  
8 Their seed is maintained before their eyes with them, and their generations is in their presence.  
9 Their house is quiet without fear, the scourge of God is not upon them.  
10 Their Bull cometh to gendering, and his seed misseth not: their Cow calueth, and is not barren.  
11 They send forth their little ones like sheep, and their children dance.  
12 They play upon the Taber and the Harp: and make merry with the sound of the Organs.  
WE saw yesterday for what intent job did set down a saying which at the first sight might have seemed evil: which was, that God leaveth the wicked unpunished. For that seemeth not too be agreeable too his office: but rather that in as much as he is judge of the world, it is his duty to redress the mischiefs that are done here beneath. Aught he not to restreyn men when he sees them out of square? Or when he seeth himself despised, aught he not to maintain his own glory, & to pull down those that are so mounted up in pride and rebelliousness? But we see that the wicked do rage against god, and abide by it. It seemeth them that God is a sleep. Therefore doth not job blaspheme God in making such complaints. Not: for his meaning is to show simply, that although God be the judge of the world, yet it followeth not, that the chastizings and punishments which he executeth upon sins should always be apparent, so as men might see them with their eyes, and point at them with the finger. Then if God delay his judgements, it behoveth us to stay our own wisdom, and not to suffer it to range abroad after the imaginations of man's brain, lest we be to hasty. And though we see that the punishments are not so executed as were to be wished, yet let us not be troubled nor offended at it: but let us quietly wait till the convenient time be come, which god knoweth and not we. Now than we see in effect what job intended. Howbeit he intermeddleth it also with the temptations which the faithful may have. For inasmuch as god maketh such delay, and seemeth to them to be ouer●●w: it cannot be but they must needs conceive some grief and weariness: but yet must we resistit. Now let us see after what manner job speaketh, Wheefore (saith he) do the wicked live? wherefore become they old? wherefore increase they in riches? As if he should say, Among all their desires men think the chief and happiest to be in health, and secondly to have long life, and thirdly to have abundance of goods. These are the things wherein men do willingly place their felicity. But all these are to be found in the wicked. Their cattle prospereth, their offprings continueth, and all things fall out as they would have it, and when they have led a joyful life, they go to their grave in the turning of an hand, that is to say, they linger not in pain as the godly do, which droop all their life long, and are full of diseases, and pulled down with many miseries. So then the wicked live at ease, and in the end God taketh them out of the world without any great grief. By reason whereof it seemeth that the worst sort are most favoured of God. But ●● what case were we if we should thin●● that God intendeth to execute none other punishments upon the wicked, than we see him execute at the first sight? Not we although we have in effect all that job saith here: yet shall it be good for the better enlightening of the whole, to understand Zophars error. True it is that all the sentences which we have heard in the former chapters are good and true. How be it (as I have said) they be misapplied, because Zophar meant to conclude that if we see a man sore afflicted, we aught to say he is an enemy of God: and that when we see a man live at his ease, we may know thereby that he is in God's favour, and that god loveth him. But we must not go so to work: and in very deed it is the error of the saducee. For although the saducee thought not the soul of man too be immortal, but that men lived in this world as brute beasts, and that there is neither heavenly life nor resurrection: although (I say) that they were so brutish: yet did they not think but there is a God, and that men aught to yield themselves to the serving of him, and to walk in uprightness and in a good conscience, and that God regardeth such as lead a holy life, to aid and secure them and to show them his goodness, and also that he punisheth the wicked. And how can this gear hung together, seeing that commonly such as fear God have a very evil life in this world? For the saducee say, that God recompenseth his servants in this world, and likewise punish those that despise him. And so by their imagination, men should have no hope for the time to come, but the good or evil that every man should receive should be Gods well or ill dealing with him in this life. But too resist such imaginations, and too repress so pernicious an error, our Lord of set purpose doth not always punish the wicked, to the intent we should know how there is another principal judgement which is not yet seen. Again, God doth not always show signs of the love that he beareth to his children. For he leaveth them up as it were to the spoil and to the wide world, so as they be martyred and assailed, and yet have no succour at his hand. And why? To the end we might know that there is a better and more excellent welfare laid up for us in heaven. See how our Lord summoneth us to the latter day: and look how often the wicked are not punished as they have deserved, but are spared, or the good are afflicted as much as they can bear, and seem not too be heard▪ though they call upon God, nor it cannot be perceived that God hath pity upon them, but rather seemeth too turn his back too them, and too have shaken them off, and not to be minded to deliver them from the misery under which they faint: so often doth the trumpet sound in our ears. Now than we see what the beastliness of the saducee was, to think that men were wholly mortal, and that there was no heavenly life for them, and that the good that we can hope for, or the evil that we can fear, is but only in this world. But yet were they hardened in that gross and beastly opinion: and Zophar and his companions were after a sort wrapped in the like conceit. Behold (say they) God is judge of the world: and therefore if men be beaten with his rods, it followeth that he hateth them, and that they be utter castawayes. This conclusion is fond and nought. Why so? For it proceeds of this devilish error that men's souls are mortal, and that there is neither resurrection nor kingdom of God. But contrariwise, these two things may very well agreed: that is too wit, that God is the judge of the world, and yet nevertheless that the 〈…〉 may be as it were cursed here, and their life subject to many miseries, whereas the wicked shall live merrily and prospero, and triumph, and have whatsoever they wish. Those two things (I say) are not repugnant. And why? For Gods judging of the world is not at our appointment, so as he should be feign to execute his judgements when the toy taketh us in the head: not: but God is judge of the world, and yet notwithstanding he may well dissemble, so that when men become froward and offend him out of measure, he shall not need to make any countenance of punishing them, for (as I have said afore) he reserveth the judgement till another time, and he is not bound too show himself a judge too day or to morrow, neither is he like men which loose the occasions of doing their businesses. When I have a thing in hand, and the matter is easy for me too compass, if I take not the opportunity, it slippeth away from me: and if I would do it afterward, I shall come out of time. And why? For thereby God purposeth too stir us up to be diligent, and to enter when he openeth us the gate, and to go on when he showeth us the way. But as for himself, he must not be subject to our state, as who should say, that if he work not out of hand, the opportunity will scape him. Not: he can always recover the time, hour, and mean at his own pleasure. And so let us mark that we must not conclude that God must punish the wicked in this life, although he be the judge of the world. T●●●, it is that we may conclude, that he doth it in part. ●s how. God is judge of the world, therefore it followeth that he seeth▪ he misdeeds that are done, and that he noteth and ●●●olleth them. Again he hath a care of the good and of such as walk in his fear and service and trust in him and call upon him, and he will secure them. And in very deed the faithful perceive that God is near them and watcheth for their safeguard. They know it by experience because he addeth them by some means or other. The wicked also do spite of their teeth feel his hand when he persecuteth them. But is it therefore to be said that God's judgements are always apparent: No. Or that he punisheth every man here after the measure of his deserts. No. But God giveth some signs whereby it is known that all things must come to accounted before him, and that men must pass through his hand. Also he giveth some tokens, to show that▪ he never forgetteth those that are his, but that he hath them under his protection and safe keeping. Behold (I pray you) what we have to conclude when the holy Scripture telleth us that the world is governed by God's providence and all things must be ordered by him. But (as I have declared already) if we would have our Lord to show us fully and perfectly as now that he is judge of men: what should be reserved to the last day, which is our whole hope. When the holy scripture encourageth and exhorteth the faithful to live well and holily: it sayeth, my friends lift up your hearts to the latter day. For it is impossible for us to stick unto God firmly and steadfastly without swerving at any time, except we overleape the things that are here beneath, and mount up with our minds, that our anchor hold be fastened wholly there. So must it be. Thus than we see that job encountered here against the false and cursed opinion of the saducee, who thought that God executed not his judgements but in this transitory life: and meant too show that the wicked may well prospero and have all things as they would wish, and yet for all that, that we must not be out of quiet as though all things were governed by fortune and that there were nothing but disorder here by low. Not: but it behoveth us to gather our wits together, until our Lord show himself, who is as it were hidden so long as things are confounded, and are not in so good order as we would desire. You see then that God doth not always show his countenance, and yet in the mean while it behoveth us too see cleerelier than our natural senses can. As for example, when it is fowl weather we see not, the sun: and yet we be not so unwise but we know well enough that the Sun shineth still above the clouds: If a man should ask a little child where the Sun 〈…〉 is quite gone would he say. For he is not so far learned as to know that the light which we have cometh of the Sun whatsoever let is betwixt the same and us. But we that know by experience, that the Sun keepeth his ordinary course after he is up, notwithstanding that the clouds do take away the sight of him from us: cease not to say, The sun shineth, but the weather is not so fair and calm that we can see him where he is hidden. So also when our Lord sendeth troubles into the world, and we see iniquity run abroad unbridled, overflowing all things as a waterflud, and we perceive not that God is minded to withstand it, but rather seemeth too let all things go too havoc, so as good men are borne down, and God maketh no countenance to secure them although they sigh and groan to him: I say when we see all this: it behoveth us to have a higher reach than our own motherwit, and to be fully resolved that God will yet still assist us. And also forasmuch as we see he suffereth not the world to be utterly overwhelmed but holdeth it still by a secret bridle, so as he restraineth the wicked, & all things pass not into bloodshed and murder: let us assure ourselves that God reigneth still, although it be after a dark manner. Again, do we see that the good are not aided and delivered at his hand? Yet doth he maintain and preserve them. For without that▪ they should perish at the first brunt. Although then that they be tormented with afflictions: yet is it not to be said that God hath quite turned his back upon them, and regardeth them no more. Contrariwise, even in the mids of dark and thick clouds, he always maketh them feel that he is near at hand to rescue them at their need. Therefore it behoveth us to be always persuaded that God guideth the ste 〈…〉, yea even after a secret manner. Thus as now we not only have Job's meaning: but also we see to what use and end we aught too apply his words, to gather a good lesson of the same. It cannot but grieve us to see things so far out of square as they be in this world. For we be as tender and weak hearted as may be. And again we always incline to evil, and on the other side the devil provoketh us to distrust. Then if we see not our Lord repress the wicked, nor correct such as have done amiss, nor contrariwise give relief to the good: surely it may well grieve us. For it may be that we shall conceive some sorrow and heart-burning, and demand of God why he dissembleth, (for it will seem that he is asleep:) but yet must we not be hasty to boil out after that sort. And why? For our Lord knoweth well enough how he should execute his judgements, and it is not for us to set him to school. Not? But now were the time or never. And who are we? Is it for us to set any appointment? Again if we say, we have waited to long: let us assure ourselves we look no further than before our feet. But there is yet another life, and the passage wherein we be as now, is nothing to that. When men have lived here never so long, at length they come to the end of their way, and it is but a small race in comparison of the time that is endless, and of the life that is everlasting. So then, when we shall have considered that men are not only created to be here for a certain time in the circuit which they make, but also that God calleth them further: we will not think that God is too slow, although he do not at the first dash execute his punishments upon the wicked as were to be desired. For (as I have showed already) he will soon recover the occasion which we thought to have been lost. Lo how we aught to war against the lewd fancies that come in our way, when things be not brought to such order as we would well wish. Therefore let us learn to know, that although to our seeming God work not at all: yet can he at all times finish his work when he listeth. Only let us tarry and be quiet: and the end or falling out will show that he was not a sleep, though we perceived not that he regarded the things here below. Thus than ye see how we aught to practise this lesson of Job's. And whereas some will say on the one side, If God govern the world, why redresseth he not the number of evils that are committed? why delivereth he not those that are his whom he seeth tormented with such extremity? We have to answer, that it is his will so to exercise the faith and patientness of his children, and that he assureth the wicked and unbelievers unto him by gentleness, howbeit that he make them the more unexcusable, for turning his goodness into occasion of hardening, & enhanceth their damnation so much the more. Again, if we be at any time tempted to wish that God should make haste: we must beware that we set not him to his task. True it is that we may well mourn and say, Lord, how long will it be. But yet must all our desires and requests be ruled by patience, and we must be subject too God in all caces, and suffer him to dispose the whole according to his own william. We may wish: but yet in our wishes we must not think to make God subject too our lusts: but rather thereby give a trial of our obedience howsoever he work things otherwise than we would imagine. Behold which is the true practising of this lesson of Job's. Howbeit above all things, let us always endeavour to be established in the hope of the last judgement. Lo how we aught to proceed & to acknowlegg that God is righteous according as it is his office to govern the world. When we have once learned those two points, it is a good foundation too build upon. It is God's office too govern the world: for we must not imagine him to be as an idol. If we acknowledge god to be an incomprehensible Being, so as we can say that God hath all majesty in himself: and yet in the mean while rob him of that which is peculiar to him, & cannot be separated from him: we make him but an Idol & a dead thing. As in good sooth, if he govern not all creatures, if all things be not under his dominion, if all things be not ordered by his power and wisdom: I pray you is it not a rending of him in pieces? Is it not a defacing of his majesty? Yes surely. So then we must be always fully resolved of this point, that God governeth, & that all things are directed by his guiding and providence. And we must add yet further, that he is righteous, so as he governeth not after a disordered fashion, nor unadvisedly, neither is his reigning all only to show an absolute power as tyrants do, who to get themselves estimation take liberty to do wrongfully and crookedly whatsoever they themselves list. But God's power is such, as is rightly ruled by his righteousness. And have we once these two points: we must thence forth be established in the hope of the resurrection by the troubles that are in this world. How? We see how the wicked do live and grow old, we see they lead their days in mirth, and make great good cheer, we see that all things happen as they would wish, both in their children and their cattle, and in their household, so as it should seem that God dandleth them in his arms: and therefore we must conclude that there i● another judgement: and so let us cheer up ourselves with the hope of the coming of our Lord jesus Christ. We see that good men are vexed and troubled here: and yet are they the heirs of the world. And where is the inheriting of it? Sometimes they have not a bit of bread to eat: they be lurched: they call upon God, and are not delivered. Therefore we must think that God holdeth back the showing of his love that he▪ beareth towards those that are his, and that he will not as yet in all points perform the grace that he hath promised them: to the end that by means thereof they might be moved too seek the heavenly inheritance that is promised them, always labouring and traveling thitherward. So then, whereas of our own nature we be inclined to stumbling, and to starting out of the way, when we see things misordered: let the same serve to stablish us, and let it be as a stroke of the Spur to prick us forward, that we may draw still too the said heavenly life, and say, well Lord, we see the wicked have their full scope here, but yet must not we envy theri prosperity, for thy curse waiteth to fall horribly upon them: and therefore it were much better for us to be miserable, (so that thou keep us mercifully in the mean time) than to be wrapped in the confusion which is ready for those that do now triumph▪ Yea go too Lord, thou hast promised to be a father to us: we call upon▪ thee, and yet we see not thy help at the first push: whereby we see well Lord, that this is not the place that we must rest in. It is in heaven, it is in heaven then▪ for that is the place which thou callest us unto. And so let us not regard this present life, nother let it grieve us to be tossed with many waves and whirl winds, sith that by that mean our Lord forceth us to come up unto him, as though he spurred us. You see then the principal use that we aught to put this text unto. And so, job is so far off here from overshooting himself as he hath handled the chief articles of our faith, by showing us that we must not fight against God's providence, when it showeth not itself at the first dash, nor follow the fashion of the Sadducies' in appointing a full perfectness of all Gods works here below: but contrariwise, always have an eye too the last resurrection, because that that is the time wherein all things shall be set in their state, and whatsoever is now confused, shall then be put in due order. Furthermore if we be prevented by any temptation, let us not loose our courage, but let us return to the conclusion that job maketh here. For (as I have said already,) we feel too much by experience how weak we be, and that we faint out of hand when we have any temptation that pincheth us. Therefore when things go crookedly and overthwartly, so as we be oppressed and the wicked have the full scope: verily it will grieve us, and we shall conceive such a bitterness in our heart, as will make us to enter into disputation as job doth here. Then shall we surely fall into disputing, for it cannot be but that we shall be troubled at the first sight, and say, what meaneth this gear? what intendeth God to do? But we must not abide there: and therefore when we have disputed, and asked what this gear meaneth, let us come too that which the holy Scripture showeth us, which is, that if God kept so unchangeable an order here as nothing might be out of square: where should our Paradise be? what faith, what hope should we have more? Howbeit forsomuch as our Lord mindeth to train us further, he leaveth things in doubtful balance as now, so as we may say, where are we? but that is to the intent we should have an eye to the resurrection. Wherefore let us not be discouraged although our nature be greatly inclined to many evil temptations▪ but let us learn to resist them, and let our conclusion be such as job maketh here: that is it too say, that although we have been shaken at the first brunt, yet nevertheless we may conclude, that God is righteous in all his doings and that although he delay his judgements, yet for all that he foregoeth the occasion of executing them when he listeth. For his forbearing of the wicked is but a tarrying till their turn be fully come. Thus ye see what we have to mark in this sentence. Now job having already spoken of the prosperity of the wicked, saith here expressly, That they run after the sound of the Taber and Flute, and dance at the sound of the Organs, and lead their days in mirth and glad●●sse, and go down into the grave in the twinkling of an eye. Here job meaneth to express somewhat more than he had done afore, in saying that the wicked live and grow old, and all things fall out as they would wish: namely, that they also for their part do take the benefit of the time, and as it were besotte themselves with the good things that God sendeth them. They be two divers things to have health, o●sping, cattle, great possessions, riches, and honour: and to take such pleasure in them as to set one's whole felicity in them▪ Why so? Abraham was rich, healthy, and strong of body, as jacob reporteth well of it, in that he saith that his own days were unhappy in comparison of the days of his fathers. You see then that Abraham was strong and in good liking, and also it was promised him that he should die in a good and lusty old age, when he was satisfied with living here below. He was rich: for although he had no inheritance nor possessions: yet had he both a great household, and much cattle as the scripture showeth. But was he in the mean while besotted in them? was he bleared with his riches? Not: but he was as a wayfarer in this world he knew that God called him to a further thing, he grounded not himself upon his own strength, he was not like those that roist it out and play the loose colts while God giveth them lustiness and health of body: but he was always as a man well tamed before God, ceasing not too humble himself, so as his example may do us very good service. But when the worldlings and such as look no further than the earth, have riches and bodily health, they become so drunken with it, as they forget themselves and regard God no more. And like as we see that at one table a stayed man will well and soberly take his repast of that which is there, without misbehaving of himself: and another will glut himself till he burst, specially if there be store of wine: and as we see some labour nothing so much as to play the very beasts, and it seemeth to themselves that their throat is not wide enough to gulze in wine, but they strain themselves as it were upon the rack, to fill their paunches the better: even so some men may have great prosperity and yet will not burst out to excess, but will always hold themselves in fear and awe. But the wicked (as job saith here) will abuse God's benefits and gifts, and when he doth as it were lay the bridle in their necks: then they fling over all the field, and think not that there is any more subjection for them: insomuch as they frisk about at the sound of the Taber and the Flute, and there is none other talk with them but of dancing and making good cheer, whereat they play the brute beasts altogether. This was it that job meant to utter in this sentence. And whereas he maketh us a description of the despisers of God, showing us them as in a picture: it is to the end we should learn too retire out of such brutishness. And therefore when God giveth us abundance of wealth, let us learn not to sot ourselves in it, but to walk continually in fear, holding ourselves in awe, and being watchful. For (as S. Paul sayeth) we be not the children of darkness. God hath inlightnened us with his word, and he will have us to walk as at high none day. Thus ye see what we have to mark in this strain. Again when God sendeth us not our case and pleasures: Let us understand that he cutteth us our morsels because he seeth that we be not able too diet ourselves. A man will not give his child more to eat than he knows is meet for him: if he do he shall cough me a fool: and even so doth God deal with us▪ He hath his hand always reached out too do us good, and he is no niggard of his expenses, as though he were afraid that he should want himself: but when he seeth our lusts disordered, so as there is no rule nor measure in them: he handleth us as he himself sees best for us, by giving us a convenient portion. Then let us know that if we have not wherewith to make great cheer, nor wherewith to feed our pleasures: it is Gods doing too cut us out our pittance. For he knoweth what our stomach can brook, and that abundance would but mar us. Thus ye see what we have to mark in the second part of this sentence where it is said, that the wicked run after the sound of the Taber and the Flute. Nevertheless we see it is no novelty in the children of this world to exceed measure in the vanities which god condemneth, as in dancing and such other like looseness: it hath been so at all times. For the devil (all whose drifts tend to blind men, and to draw them from the regarding of God, and from the spiritual life) hath had these knacks from time to time, and men have willingly followed that which they have liked of and which pleased the flesh. Therefore whereas now a days we see many men seek nothing but too roist it, insomuch as they have none other countenance but in seeking to hop and dance like stray beasts, and to do such other like things: let us understand that it is not of late beginning, but that the devil hath reigned at all times. Howbeit let us know also, that the evil is never the more to be excuzed for the ancientness of it. Men have always done so: yea, and that was because the Devil hath always reigned: but must god therefore be quite dispossessed. Furthermore (as shall be declared more fully to morrow by God's leave) it is true that the Flute and the Taber, and such other like things are not to be condemned simply of their own nature: but only in respect of men's abusing of them, for most commonly they pervert the good use of them. For certainly the Taber doth no sooner sound too make men merry, but there is always lightly some vanity, I say not superfluous, but beastly. For behold men are so carried away, as they cannot sport themselves with a moderate mirth, but they sling themselves into the air as though they would leap out of themselves. Thus than job meant to note here a cursed mirth, and a mirth that God condemneth. Whereby we aught to take warning to restrain ourselves, and whereas we see there are many whose whole delight is too seek such pastimes, let us say, a mischief on them. And if we will not have the same curse to light upon ourselves: let us learn too absent ourselves from such loose and wanton pastimes: but let us rather advisedly restreyn ourselves, and set God always before our eyes, to the end that he may bliss our mirth, and we so use his benefits, as we may never cease to travel up to heavenward. Thus ye see how it behoveth us to apply all our mirth to this end, namely that there may be a melody sounding in us whereby the name of God may be blessed and glorified in our Lord jesus Christ.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him too make us so to feel them, as we may be heartily sorry for them, and in returning unto him, desire him to mortify our whole nature, ruling all our thoughts and affections by his righteousness, and making us new creatures, to the end we may so pass through this world, as we may not be hindered by any stumbling blocks and bylettes that are in it, nor cumbered and thrust out of the way by the miseries that we have to endure here, nor by the adversities that God sendeth, nor tempted by the prosperity of the wicked: but that we may fight stoutly against all temptations, even till he gather us into his heavenly rest, and make us enjoy the inheritance that he hath promised us, whereof we be yet destitute for a time, that our faith and hope might be exercised. That it may please him to grant this grace not only to us, but also to all people, etc.   

The lxxx Sermon, which is the third upon the xxj Chapter.  
This sermon containeth the rest of the declaration of the xii. verse, and so forth of the text that here followeth.  
13 They spend their days in wealth, and suddenly they go down to the grave.  
14 And yet they say unto God, departed from us: for we desire not to know thy ways.  
15 Who is the almighty, that we should serve him? or what shall it profit us to pray unto him?  
IT was yesterday declared, that job here speaketh of those that abuse the benefits which God bestoweth upon them during this mortal life, so as they be carried away with pleasure, and are as it were drunken therewith. And hereby we aught too take warning so too rejoice, that there be always a measure in us, and that we bridle ourselves. For the thing that aught moste too put us in remembrance of God, is the receiving of the benefits that he bestoweth upon us, which thing aught to draw us unto him, and make us too love him. Contrariwise, we see that they which rejoice without measure and order, forget God, and are so glad that they think no more on him, neither will any more be subject unto him. So then let us follow this modesty or mean that I have spoken of, and learn so too moderate all our pleasures, that we be not carried away with the world. And there with all also, because here is mention made of the flute, of the taboret, harp, & other instruments of music: let us note, that the things which of their own nature be good, aught not by us to be put to an evil use. As music of itself cannot be condemned: but forasmuch as the world doth almost always abuse it, we aught to be so much the more circumspect, & this place warneth us thereof. We see at this day that they which use music do swell with poison against God, they become hard-hearted, they will have their songs, yea and what manner of songs? full of all villainy and ribaldry. And afterward they fall to dancing, which is the chiefest mischief of all. For there is always such unchaste behaviour in dancing: that of itself and as they abuse it, (to speak the truth at one word,) it is nothing else but an enticement to whoredom. So than it is not without a cause, that job intending to declare that the children of this world, and the despisers of God do pass measure in their rejoicings, speaketh of the sound of the taboret, of the flute, and of other instruments of music. As I have already touched, he doth not so condemn these things, as though they were evil of their own nature: but he considereth the abuse that therein is committed: for men do never so well keep measure, as to use music modestly. This vice than is here to be noted, to the end that we may so think of it, as we may take some profit thereby. To be brief, let us as long as we list excuse the vanities that are committed in music: yet do we see that the spirit of God condemneth them, because that men delight to much in them: and when they set their delight and pleasure in these base & earthly things, they think not a whit upon God, nother do they ascribe the whole unto him. This is the sum of that which we have to note out of this place. Now at length it is said, that God will suffer the despisers of his majesty to go to their grave in a minute of an hour, after that they have spent their whole life in great joy and pleasure. This thing also is very well noted in the threescore and thirteenth Psalm, although he useth another similitude there, which is, that the wicked go to their death without any impeachement or hindrance, & that they have nother bands nor cords. And thereby the Prophet meant to show, that the children of God in this world do nothing but pine away & hung the wings: for sickness and diseases, and other such like things are as it were bands that draw us unto death, and pull us back again from it. On the one side, when we be sick, we see that death threateneth us: for we are thereby taught how frail a thing our life is: yea they are all of them messengers which God sendeth to say unto us: Prepare yourselves: for you have nothing certain nor sure in this world. These than are bands of death which draw us unto him. And again we go on pining and cannot die: yea a man would think sometime that we should not live half a year to an end at the most, and yet we go forth on, and in the mean season the disease continueth still with us. This we see in the children of God, but in that while the wicked spend their time in mirth and joy, yea they are lusty and full of courage, and when they come to their death, it seemeth that (even as they would wish) they lay them down to sleep. This will seem very strange: but let us keep in remembrance, that which hath been already declared, that is to wit, how job meant to show, that although God punish not all trespasses here in this world: yet must we not think that he is a sleep, nor that he hath given over his office. And why? because he deferreth to give judgement until this present life be paste. Ye see then how we must lift up our minds above this frail life, knowing that when a man hath in this world gotten all that he would desire: yet ceaseth he not to be miserable, nother must we therefore attribute any felicitic unto him. And why? because he must come before his judge. And therefore let us not be tempted to become like unto those that despise God, and give themselves to sport and play, so as they become drunken in their pleasures. But let us rather desire to be miserable, and to taste of God's goodness, and be contented therewith, knowing that our chiefest felicity, is that he love us & be merciful unto us: & that we learn to look unto his heavenly heritage. This is it whereof the faithful are admonished in this place. Noweheereuppon job showeth, that the wicked do utterly reject God. They say unto him, depart from us: for we desire not too know thy ways. Truth it is that the wicked will not spew out such blasphemy as to renounce God: but in effect they do well declare how they pass little of him, and desire nothing else but to be rid from his subjection: and although they cannot bring that to pass, yet they labour too go as far from him as they can: this we see. And for proof thereof, when men live without remorse of conscience, and willingly and wittingly become brute beasts, so as they make no difference between good and evil, but think that all things are lawful: is it not as much as to say unto God, departed from us? For if God be near us, we must have him before our eyes as our judge, nother must we think or say any thing but as if it were in his presence, nother must we accept any thing but as though we would be judged of him. Then as for all such as would have liberty too live as they list: It is all one as if they would drive God far off from them, and have none acquaintance with him. And verily the next words, (namely we will none of thy ways) declare the thing which we have here to understand. For to be near unto God, or to go far from him, is not referred too the majesty of God: For his divine being showeth not itself, it is not visible unto creatures. True it is that we may well have some understanding of it, and we may know that his being is infinite, and spreadeth out every where: but yet notwithstanding the chief knowledge that we have of God, is by his virtues, where through he communicateth himself unto us, & chiefly in that he telleth us his will, and teacheth us what manner of one he is, & showeth us how we aught to walk, & how our life aught to be ruled. Behold, we be then near unto him, when we suffer ourselves to be taught by his word, acknowledging that it is he which speaketh and showeth himself familiarly unto us, to the end we should come unto him, and there rest ourselves: Furthermore when men will not yield themselves teachable, but refuse all instruction, and desire to be stark dolts, so as if a man bring them any good doctrine they make no account of it: then in stead of drawing near unto God, men withdraw themselves from him. And therefore I said, that job declareth here the thing which he had intended afore: that is to wit, that in as much as the wicked and the despisers of God, are loath to submit themselves to God's ways: they withdraw themselves from him as much as they can. Therefore we will none of his ways (say they) that is to say, get thee away from us. And this is a text whereof we may gather a good and profitable lesson. For first of all it is showed us here, what is the root & foundation of good life: namely to have God before our eyes. True it is that we cannot eschew him: not: but it behoveth us on our part, to come near unto him. And this is the cause why that when the holy scripture intendeth to signify that a man hath led a holy life, it sayeth that he hath God before his eyes: and contrariwise when it sayeth that a man hath turned his back to God, it showeth that he regarded not God, or that he had no mind of him, and it is all one as if it were said, that a man is run astray, and given over to all evil, and finally passed recovery. This manner of speaking therefore is a notable thing. Why so? we be inclined already by nature unto all uncleanness. And how can we get out of it? It is a hard thing for men to altar themselves, and to offer force and violence too all their pleasures and delights, so as a man might know them to be renewed, and say that they be no more the men that they were. This I say is a hard thing. For a man will always run far astray into evil if there be not a wonderful power and force too make him turn head, and too give over his own will, wit and reason. And (as I have said afore) men will continually go forward unto evil until they be reformed. And who is he that shall reform them? They cannot do it of themselves, nother is there any creature that can bring it to pass. Therefore God must be fain to work. There is no way too help it but God's presence, so as a man may be brought too say in himself, go too, it behoveth me to walk before my God, who is my judge, and I can by no means escape his hand. If a man have that consideration: then may he fight against all his wicked lusts, so that whereas he had been given too all evil, he shall be ready too follow all good. Again, besides that our wicked affections do carry us away, we be so blinded that every of us maketh himself believe, that evil is good, and we discern not until God enlighten us. For so long as we walk one after another, we be like mice in the chasse, as the proverb sayeth: that is to say, there is no order amongs us, but every man will abuse his neighbour: we are like wretched beasts: he that goeth before guideth the way very ill, like a poor blind man, and is like too deceive them that go as they were wont to go: for we make custom a law. Then is there no other means to show us which is the right way, but to look unto God, & to have him near unto us. You see two reasons that do wei declare unto us, that this thing is more than necessary for us. Let every man than present himself before God, let us draw near unto him, and let us take heed that we estrange not ourselves from him: for this is the only bridle that can tame us, & that can subdue us to that which is good: whereas otherwise we should take a beastly liberty, which would draw us to evil. And again, God which giveth us wisdom and discretion, knoweth very well what is good for us, and what is necessary to stay us, to the end that none of us should wander in his own foolish fantasies, but follow Gods plain will which is the rule of all righteousness and equity. So then will we walk as it becommeth●v●? Let us begin at this end, that is to say, let us draw near unto our God. How shall we draw near unto him? First let us know that there is nothing hid from him, that all things must come to account before him, and that he must be the judge even of our thoughts also: and thus much concerning the first. Furthermore, let us know that God will judge us by his word: and that is not without a cause named a sharp sword with two edges, and that it must examine the most secret thoughts, and that there is no maree within the bones, nor any thing so secret, that shall not be examined by his word. Therefore when we know this, it will be a means too make us draw near unto God, that we may always have him before our eyes, and attempt nothing but under his obedience. So then following that which is here contained, whereas they which like to be ignorant in the ways of God, and shut their eyes at the light, do thrust God from them as much as they can possibly: let us seek to know them. And hereby we be taught how we aught to esteem the word of God. For our chiefest felicity is that God draw near unto us, and we unto him. And how shall this be done, and by what means? It is done when he on his part cometh down to us, delivereth his word unto us▪ and doth testify unto us that he will devil amongst us: and when we receive this word, it is as much as if we received God, and did him homage, to the end that he might reign over us. Forasmuch then as God is present with us by the means of his word, we see that there can no greater misfortune hap unto us, than when God suffereth us to wander in our own fantasies without his guiding, & when we have not the doctrine of salvation by the which he draweth us unto him. And contrariwise, the greatest & most inestimable treasure that we have, is that god governeth us, that we be taught his will, that we have a certain testimony that he will receive us unto himself as his people. But this the world knoweth not: & therefore so much the more is this place well to be noted of us. Furthermore let us know, that all they which are stubborn, & cannot bow their necks under God's yoke, do as much as thrust him far from them. Truth it is that they think themselves greatly injured when men call them mortal enemies to God, & say that they seek nothing else but to thrust him out of all authority, that they might more easily tread him under foot. O (say they) we mean no such thing, yea but will they make the holy Ghostea liar, who hath plainly taught that all they which will not submit themselves to the doctrine of salvation, fight against God to the uttermost of their power, & would banish him out of the world, and cannot abide that he should reign, and enjoy his authority? you see what the holy Ghost sayeth of them. Forasmuch then as the case standeth so: if we will not be guilty of such a sacrilege, let us learn to humble ourselves: and whensoever God sendeth his word amongst us, let us tremble at it, & thereby declare that we seek nothing else but to be present with our god, always to behold him, and to walk as they that know very well that we must make an account of our whole life before him, and that we can not escape his hands. And moreover let us long for the presence of God. For it is not enough that we have our eyes upon God: but we must desire to be always in his sight, & under his guiding, for sometime the most wicked will have an eye unto God, but it shallbe as the galley slaves do, who fall to rowing when they see themselves fast chained and surely beaten: then they must needs do it, but it is of force and constraint. So the wicked when God speaketh, do know that he is present there: but if it lay in them they would destroy his godhead which is against them, they would also thrust God out of his kingdom, or else they would flee from him, as the holy Scripture reporteth of them, that they shall say unto the mountains, Cover us. You see how the wicked do always flee from the presence of God, because it is terrible unto them. Now on our behalf (as I have said) we must not only know that he is near unto us, but we must desire always to be in his presence, knowing that our state and condition is miserable, when God doth not behold us. Whether can we go but into destruction, when God is not our safeguard? For if we think to save ourselves, where is our assurance? what guides are we? So then let us learn to pray unto our God, that he never departed from us whatsoever happen: And that we may so do, let us pray him to make us feel and taste the infinite goodness which is in him, that through his enlightening of us by his word we may know that he is the judge of the whole world, and that we must tender an account before him, not only of all our doings (as we have said) but also of all our thoughts. Truth it is that by this only we cannot be drawn unto him with our good wills. What must we do then? we must acknowledge him to be our father, as in deed he showeth himself so. When we know him so good and pitiful: it is certain that we will seek boldly to come near unto him: and when we become thither, he will desire nothing else but to continue there even to the end, & by no means in the world to serve from him. Thus much we have to note out of this place: namely that not only we should have God before our eyes, but that also we should desire him to look upon us and to guide us. Now after that job hath here showed forth such blasphemy of the wicked and despisers of God: he addeth moreover, that they say: what is the almighty that we should serve him, and what profit shall we get by praying unto him? Here job setteth out the pride that is in all the faithless & wicked men. And it is a place worthy to be noted: for the holy scripture showeth, that the principal vice that is in all the wicked, is this pride: as contrariwise humility is the chiefest virtue that is in the faithful. And why? For if we have this humility, besides that thereby we learn to be displeased with ourselves, yea wholly to condemn ourselves, and to spoil ourselves of all opinion of virtue, and to come unto our God to seek our whole felicity in him: besides this (I say) we shall know that it behoveth us to be subjects unto him that hath all rule over us. You see then how humility is the mother & root of all virtues. On the contrary part, when pride beareth rule in men, they must needs in their whole life be frowad & wicked. Now this pride is here attributed to the faithless. For first of all they conceive marvelously of themselves, they trust in their own wisdom. And we see that they can never come to an end, because they are so puffed up with presumption: For they will be wise, yea in despite of God, & they think they should abase themselves to much, if they should forsake their own judgement for to hearken to that which is set forth unto them in the name of God. And farther, have they such confidence in their wisdom? Then will they give themselves the bridle in all their delights & pleasures: and if they be reproved therefore, they think they are greatly injured. You see then that the faithless are always drowned in prefumption: & for this cause the prophet Habacuk setteth this haughtiness against faith, signifiying thereby that faith always leadeth men to a true humility and obedience? and contrariwise that a faithless man must needs always exalt & lift up himself against God: for it is impossible for him to do otherwise. And therefore it is not without cause, that job here speaking of the wicked, armeth them with such pride, that they think they should not submit themselves to God: but say, who is the Almighty that we should serve him? Truth it is they will not utter such words with their mouth, except God discover them: as sometimes it happeneth that the hypocrites spew out horrible things. And than who is the cause thereof? it is God that constraineth them. For they would gladly hide themselves, to the end that their filthiness might not be known in the world: but God will not suffer it, according to that which is said, that they, who when they know God, did not glorify him as God, are delivered unto a reprobate mind, so as they are given too all wickedness, and get themselves an evil name through their own folly. God then will sometime suffer the wicked to speak as is here said of them: but although they hold their peace, and make goodly protestations that they will serve God: yet in their heart they bear such spite against God, that they wish he had none authority over them, saying in themselves, what is the Almighty that we should serve him? As for example, the worst men that can be chosen, will say at the first, that there is one God, and that it is mere he should be honoured of us. Yea in general terms they will in deed confess so much: but when they come to the clozing (as they say) and that a man goeth about to rule them, and sayeth unto them: what hath not God declared his will unto us, in what sort he will have us to walk▪ then you shall see they will not hear on that side. If a man would pull a covetous person from his covetousness, or reprove an ambitious man of his vice, or a whoremonger, drunkard, or blasphemer of their faults: by and by they kick against God: for they would fain have full liberty to do evil. And although they do not utter these words with their mouth: what is the Almighty? yet do they swell like toads, and will not yield themselves to be subject unto God. Here then we see that job accuseth not only them which with open mouth have uttered this blasphemy whereof he speaketh: but also all those that are so swollen in themselves (as they say) and are filled with such arrogancy, that they will not humbly submit themselves to God, nor acknowledge it meet that he should have sovereignty over them. To be short▪ if we will not be condemned with these men: we must compare God with ourselves: that is, forasmuch as he is our creator, we must acknowledge, that he aught to have the whole dominion, and all things aught to be subject unto him. And thus much more for an Item: that seeing he hath redeemed us by the death and passion of his only begotten Son, he hath well deserved too have all sovereignty over us. And now that he hath purchased us so dearly, we must no more be addicted to ourselves, but be wholly dedicated to his service. Furthermore for as much as he is our father, we must be his children. And for this cause also he sayeth by his Prophet Malachi: if I be your Lord where is the fear? if I be your father where is the love and the honour that you own unto me. By this God declareth that we can not be truly his subjects, until we acknowledge the right that he hath over us, and give him all his titles and dignities. He is our Master and Lord: we must then give him all reverence: and seeing that we acknowledge him to be our father, it is very meet that we should honour him, yea with a true love. For a child, (if he be not such a wicked monster as every man abhorreth and detesteth,) will honour his father, which it is certain he can not do, unless he love him. You see then how we must look unto God. And when we be so come to ourselves, (alas poor creatures that we be,) what is there in man whereof he may glory? There is nothing in him but cursedness. And yet for all that, how hath God honoured us? He hath created us after his own image & likeness: and although this image be blotted out in us by the sin of Adam, and we bring nothing from our mother's womb but the curse: yet had God created us after his own image. And this is one very great and excellent honour. And beside that, he hath vouchsafed to redeem us by the blood of his only begotten Son jesus Christ, whom he would not spare. And moreover he hath called us to be of his household: and not only to his service, but as his own children and heirs. When we shall then have made these comparisons, if we had hearts of iron and steel, should they not (I pray you) be softened? If we should swell with arrogancy so that we should burst withal, aught not all this poison to be purged, and we with true humility come to the obedience of God? And for this cause, when he intendeth to make us willing to obey his commandments, and to acknowledge the authority that he hath over us, he useth this preface in his law: I am the Eternal thy God. When he sayeth I am the Eternal, he bringeth us back to our creation to show us what we are, I have fashioned you (sayeth he) of nothing as I have created this world, and you are but a part thereof. You must then hold your being of me: and if you do me homage, and know me for your creator, you will tremble under me. Now when he hath thus spoken, he sayeth farther, I am thy God, to show that he is a father of his people, and of all those whom he will instruct by his word And this fatherhood aught (as I have said) to bring us to a loving reverence. And then thirdly he rehearseth the benefits by the which he had made his people bounden unto him. Well, now there are greater and more excellent benefits bestowed upon us: for he hath not drawn us from an earthly bondage, but from the depth of hell: and that not by Moses, but by our Lord jesus Christ. Seeing it is so, we see how we be by all means bounden unto him. And therefore it is not meet that henceforth we should be any more addicted to ourselves, but every man should be ready wholly to dedicated himself too the service of God. And concerning this that job addeth moreover, it is certain if we know what is taught us in the holy Scripture, we will not say any more, what profit is there in praying unto him? Our Lord might well say unto us, serve me, do that which I command you, without setting forth unto us any hire or reward: for we are bounden unto him, as we are taught: when you have done all that shall be commanded you, yet are you unprofitable servants: that is to say, God shall never be in our debt, but we are bounden to give ourselves wholly unto him, God might then simply command without adding any promiss: and yet he doth apply himself unto us, and seeing we could not be brought to serve him unless he made us some promiss: when he sayeth serve me, he addeth, and I will be your father, I will be the defender of your life, I will aid you in all your necessities. And beside this, he is not content with all these promises: for in deed they should not avail us, unless he went farther: which thing he doth when he sayeth, I will forgive you your sins, I will receive you to me in mercy, I will blot out all your iniquities: and afterward I will uphold you, and although you be frail, and serve me not altogether as you aught too do, yet will I take well in worth this half service that you do me: for I am your father: I will not straightly examine your doings. Thus many promises than doth God make us to bind us unto him: hereby it is seen that we have none excuse to say, what profit is it to serve God? for though we flee from him, yet can we not be without a master. They that will walk at random, and (as they say) with the bridle let lose, spite of their teeth they shall serve, but it shall be their own lusts, and the Devil. The heathen men could say, that the most miserable service and straightest bondage that is amongst men, is to be subject to their own vices: lothus have the Heathen men themselves spoken of these devilish mistresses the lusts. Is it not then more than shame for us, being taught by the word of God, that we will be half Kings, & have such an unbridled liberty as there can be nothing more unruly, than even to do what we list? Now it is certain (as I have said) that we could be in no more miserable and cursed bondage. And beside that, the Devil hath the whole rule over us, so that we can not escape his subjection, when we will be exempted from righteousness. And this is it that S. Paul meaneth when he sayeth in the. 6. to the Romans, you were freed only from righteousness. He useth this similitude of bondmen, who in time's paste were franchysed that they might be no more subject to their masters, but be of a frank and free state and condition. And so, (sayeth he) when men had not jesus Christ, they were freed: so as they had liberty too do evil, and were not subject too the righteousness of God, but what then? were you therefore in true liberty? Nay, clean contrary, (saith he) you served sin, whiles you took no hold upon the righteousness of God. And now in what case are you? he directeth his talk to the faithful, & sayeth, you are ashamed when you think upon your life that is passed: now you know that the Devil had rule over you, and that it was too your ruin and destruction. You are ashamed in yourselves, when you call too remembrance that you were so forsaken of God, and wandered like brute beasts. Such is the state and condition of all those that exempt themselves from the service of God. On the contrary part, when we serve our God, it is certain that that service is more honourable than to enjoy a kingdom, as here before hath been declared. God doth not call us to the end that we should be in the state and condition of servants: but to take us for his own children. Seeing then it is so, we see very well that it is no lost labour to give ourselves to the service of God, neither must we any more allege and say, what profit shall we get thereby? seeing that our Lord and master doth tell us, that all our blessedness is too walk in his fear. And contrariwise there can no greater misfortune hap unto us, than to exempt ourselves from his service? Thus much then we have to note. Furthermore let us extend this same farther, as job also doth: for he meaneth, that the wicked when they are in prosperity, give themselves too sport and play, and think that it is all one too live well or ill, and making a mock at God, think that he favoureth them, if at the first stroke he do not throw them down. And how? When God spareth the wicked that pass their bounds in their wicked doings: thereupon they become hard hearted. And why? they think that all goeth well with them when they do not perceive God's plagues: they begin to despise & to rebel (saith Solomon) you see then how the wicked think that there is no profit in serving of God, & that it is much better for them to give themselves to evil, when God at the first doth not execute his judgements. Now on the contrary part, we must thus conclude in ourselves, as the prophet Esay speaketh of it, say ye, surely it shall go well with the righteous. Therefore when we see a confusion of all things in this world, and it seemeth unto us but a mockery too serve God: yet must we still continued in this sure persuasion that our Lord and master will disappoynte them that wait upon him, and that they have not been led with a vain hope, in looking for a reward at his hand: but that they may say with David, the Lord is my reward: as also he sayeth unto Abraham, Abraham walk before me, for I am thine exceeding great reward. Thus must we fight against this temptation which is very common, namely that men begin to mistrust the promiss of God, when they see the wicked prospero, while the poor faithful are afflicted and tormented on every side. Well there is yet an other word to note: which is, that after that job hath spoken of the service of God▪ in the second place he setteth here prayer, that is to say, the reverence that men do unto God in humbling themselves under him, and in making request unto him. It is not without cause that job did use this word. Truth it is that God will be honoured and served of us in charity, brotherly love, temperance, humility, & other such like things: he will have us to love one an other, to seek to relieve our neighbours, and every man to submit himself to that which is commanded him, as his calling requireth: and to live together, and every man to apply himself to his labour without deceiving any man. This is the service of God, and they are all of them acceptable sacrifices unto him: but yet to serve God well, we must begin at this end, namely to honour him in giving him the praise that is due unto him: and that is done by supplication and prayer: As for example: if a man walk without doing any evil, so as he cannot be accused that he hath deceived any man, that he hath been cruel, that he hath troubled his neighbour, nor can be convinced either of whoredom, or of drunkenness, but (to be short) hath abstained from all notable vices in the sight of men, and yet have nother religion, nor faith in his heart, but hath quite forsaken God: shall his life (for all this) be accepted of God? Not: for it is nothing but vanity: all this is nothing but filthiness before God. And why? what is it to have given unto men that which appertaineth unto them: and to deceive God▪ and rob him of his pre-eminence and authority? And should not God have a greater privilege without comparison, than all creatures? So than it is not without cause that job minding to show what is the true service of God, putteth down this special kind of service (to weet prayer,) when we come to present ourselves before him in prayer. According too this, the holy scripture showeth that it is the chief sacrifice which God requireth of us: as it is said in the fiftieth Psalm, that he hath refused all the ceremonies, wherewith the hypocrites make a show of serving him. For when they have done many goodly outward things: they think that God is greatly bound too hear them. What is it then that God requireth of us? Call upon me in the day of thy need, and I will hear thee: and so shalt thou glorify me. The chief service therefore that God requireth of us, is that we call upon him, knowing that when we come unto him in truth, he will make us partakers of all his benefits, and so govern us by his spirit, that we shall never be bereft of his graces. For this cause then job minding to show what is the service of God, sayeth that too pray unto him is a thing most excellent of all. To be short, we learn hereby, that if we intend to lead a well disposed life, and such a one as God alloweth and accepteth, we must first of all put our trust in him, knowing that we be wretched creatures, when we have not recourse unto his goodness. But contrariwise if we stay ourselves upon it, we shall want nothing that he knoweth to be expedient for our salvation. Furthermore let us take heed that we give good example to all men, that we be not cruel to our neighbours, but rather endeavour to help them at all times and in all caces, bearing with the weak, and communicating the things that we have, unto the needy. When our life is thus ruled: that is a true serving of God. But if we rob God of his honour and make a pretence too serve him, and yet live like Cats and Dogs among ourselves: it is true that with our mouth we shall make protestation that we serve God, but it will appear in deed that we are his mortal enemies, & that there is nothing in us but rebelliousness, and that we do nothing but make war against him all our life long.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him to make us feel them better than we have heretofore done, to the end we may be sorry for them, and therewithal seek the remedy in him so that being purged & cleansed from our sins, we may seek nothing else but to cleave unto his righteousness: And that we may so do, let us always look unto him, knowing well that he hath placed us in this world to the end that we should always go forward unto him, yea in such sort as we doubt not but that he hath a fatherly care over us. And in the mean season let us desire to be instructed by his word, & that he would always lighten us, not only in our outward works, but also in all our thoughts & affections, so that with heart & mind we may be wholly given to him, to the end that his holy name may be glorified in our whole life. That it may please him to grant this grace not only to us, but also to all people and Nations, etc.   

The lxxxj Sermon, which is the fourth upon the xxj Chapter.  
16 Their prosperity is not in their own hand: let the intent of the wicked be far from me.  
17 How is the candle of the wicked put out? and their destruction cometh upon them, and God divideth their lines in his wrath.  
18 So that they be as chaff before the wind, and as the stubble in the whirlwind.  
19 The Lord hideth his strength for his Sons, and payeth him, and he shall see it.  
20 His eyes shall see his destruction, he drinketh of the fury of the Almighty.  
21 And what pleasure leaveth he in his house? he seeth his days shortened.  
WE have before showed what the mind of job is: that is to wit, that the judgements of God in this world are not so apparent to the eye, that a man may thereupon certainly conclude, that according as every man liveth well or ill, so is he punished, or receiveth at God his hand his due wages: but rather that in this transitory life there is a confusion of things, so that the wicked liveth at ease, & the godly is tormented all the days of his life. And yet for all that, job doth acknowledge that God ceaseth not to be a righteous judge, & that men should not stay upon the present estate of things, & that it is not true felicity which the wicked enjoy, whiles God winketh at their faults in sparing them. We see then in a brief sum the discourse that job maketh here: and it is a thing very profitable. For first of all, when we consider the matters of this world, it is a very hard thing to persuade us that God doth guide them as he thinketh best, and that men are so under his hand and governance, that they must needs come to an account before him: this I say can not enter into our heads: or else if at any time we do perceive it, yet are we not fully persuaded therein. For we see how the hypocrites think to deceive God. And on the contrary part also when we suffer any harm, or when we see that things are not well ordered, and that God suffereth the wicked to pass their bounds, so as it seemeth that he mindeth not to punish them: we begin to doubt, and enter into terrible thoughts, saying: What? if God had any care of the world, and things were guided by him, should we not see an other manner of government than we do? thus much then for one point. And again for as much as we be carnal, if God do not work according to our mind, we think he shall never come in time: and if we see not his judgements to day, we think to morrow it will be to late, and we cannot have such patience and quietness in ourselves, as to say, God knoweth the convenient time, he will execute his judgements when he shall see good, it pertaineth not unto us to appoint him the day nor the hour: that lieth not in our hands. And why? because we be fleshly. So much the more than must we remember this lesson that is here contained: that is to wit, that we pass above all this world, and that our faith surmount the things here beneath, that when we see the wicked to be in prosperity, and the good to be marvelously afflicted, the same do not stay us, nor so hinder us that it should make us to faint: but let us lift up ourselves by faith, that we may know: well, it is true that God so letteth lose the bridle to the wicked, that a man would think their life happy: contrariwise we see the good and godly to be tormented, and to be in pain and anguish, so as a man would think that God had forsaken them, & that he thought no more of them, but let us tarry his leisure, & go on forward. Thus must we practise this doctrine that is here taught us by job. Now we have seen wherefore he thus reasoneth, that is, because his friends would make him believe that he was a wicked man, for that he was so afflicted by the hand of God. This was a grievous temptation for him and very offensive. We must then arm ourselves with this that is here set before us, to the end that if God visit us, and we be handled roughly of him, we may not be so oppressed with confusion, that despair get the upper hand of us: but let us know that God ceaseth not to love us and to pity us although he show himself so rough for a time. Thus you see how in the second place we must apply this doctrine to ourselves. Now let us note things particularly. job here protesteth, that although the wicked be not punished at the first fault, yet aught no man therefore to think them happy, for he knoweth that their felicity shall not continued, but that God shall make an end of it▪ Their prosperity (sayeth he) is not in their own hand. As if he should say, you reason that God dealeth with every man according to their deserts: but now we see the clean contrary, so that I think the wicked shall not escape one whit the better cheap. And why? For they be not Lords of their own state (as they say) but God holdeth them in a bridle, & he can deprive them of all their pleasures, and of the things which they think to make to a full and perfect felicity: yea they are so blinded in themselves, and so puffed up with pride, as they think themselves half Angels, & to be brief, do reckon themselves to be out of all danger Well, their prosperity is not in their own hand: that is to say, they deceive themselves with a vain imagination, and they do but dream, when they say their life is so happy. Therefore their intent is far from me: that is to say, I will not be blinded with this present felicity that men do see in the wicked, as they that are made drunken with it. We see then what job meant to declare by these words: And therefore that we may the better profit in this doctrine, let us note, that when we see the wicked prevail, God holdeth a secret bridle in their mouths, so that all that they have to day, shall be taken from them to morrow: and they have nothing in their own power. If this were well printed in our heart, we should not be so troubled, as we be, with the things, which we behold with our eyes. And why? Because we think that whatsoever we see to day, should continued for ever. True it is that we will grant that the world goeth round, and that things are changed every minute of an hour, and that nothing is certain, nor nothing is sure and constant: we do affirm it plainly enough with our mouth, but we think it not with our heart. And that it is so, if to day we be in prosperity: our head is so encumbered with it, that we think all is ours, and we make the reckoning without our host. If we have any affliction, than we say, and will it always be thus? we think we shall never see an end of it. If at any time we be grieved with the prosperity of the wicked, we imagine that they shall never come too decay: and if we stand in fear of them, we are taken with such fear, that we think there is no remedy: and if any man say unto us, let us abide patiently, and God shall provide: we can not stay ourselves upon God's providence. Thus we see how present things do carry us away, and we are so encumbered with them, that we have no stay in our minds, neither to call upon God, nor to commit ourselves to him, nor to know that he will provide for things in due time and place. So much the more diligently must we learn this doctrine, where it is said, that the prosperity of the wicked is not in their own hand: that is to say, that men may be in prosperity, but their life hangeth by a thread (as we have seen here before) and all that which they think they have, they have it but by way of borrowing, & in a moment all shall be taken from them. Let us know this: and when we know it, if God bestow his benefits upon us concerning this present life, let us acknowledge all to come of him: yea and be as ready to be spoiled of them, as we were to be clothed with them: behold Lord, thou haste given me wherewith too live: but I am not certain and sure thereof, I must not make mine account to enjoy it for ever, but so long as it shall be thy good will and pleasure. Thus it shall come to pass, that the faithful in possessing things shall be as if they possessed them not as S. Paul sayeth: For they do not persuade themselves that the things are theirs for ever: they know that they may become poor when it shall please God, and nothing shall be strange unto them when it shall happen. As also on the contrary part, if God send us poverty, let us think thus: well Lord thou haste riches in thy hand, and thou couldst bestow them upon us, if thou didst see it good: in the mean season let it be thy pleasure to feed us, and as thou seest our need, vouchsafe to help us, and suffer us not to be afflicted beyond measure. Also when we see the wicked to glory in their wealth, it is nothing: let us know that that which they think they have in hand, they have it not. And why? Because our Lord is above them. This is it that we must keep in remembrance. And furthermore when it is said, let the intent of the wicked be far from us: let us learn, that we must not be as it were in the dark too fall a sleep in things present, and to stand to much in our own conceit for our wealth and abundance, nor be angry with God if he handle us not after our own mind. We must not then become such: for what is the intent of the wicked? it is that when God sendeth them the thing that they desire, they are so puffed up with pride, as a man can no longer bear them, they will not acknowledge themselves any more to be mortal men, but they exalt themselves above their degree, and ascend so high, that in the end they must needs fall and break their neck: a man shall find nothing in them but arrogancy and spiritual drunkenness, where with they become so beastly, that if at any time a man speak unto them of death, of sickness, or of poverty, they think that it can not come near them, & that a man doth them great injury to say so unto them. If any man will go about to humble them, and say unto them: let us know how weak and frail our state and condition is: they will answer, yea but am I as other men are? am I to be counted in the number of them that are so dealt withal? Thus the wicked become so proud in their prosperity, that there is no dealing with them. To be short, they forget that they be men and creatures, and persuade themselves that they are no more subject to the corrections that God layeth upon us in this world. Furthermore, if they be afflicted: then they rage, they gnash the teeth and bite the nail against God, and a man shall see them foam at the mouth in their rage. And why? by cause they have not yet learned to submit themselves under the hand of God, and to offer themselves unto him for a sacrifice, to the end they may be dedicated unto him, to be dealt withal as it shall please him: they know nothing at all what all this meaneth. So then when God dealeth with us favourably, we must bridle ourselves, knowing that he declareth unto us his fatherly love, to the end he might draw us unto him, and that we should come unto him with true humility as it becometh us, saying: well Lord seeing thou showest thyself so favourable, it is very meet that I should cleave unto thee. And how? It is not in placing felicity here: but contrariwise when thou shalt afflict me, I shall say, well Lord thou dost waken me, lest I should stay myself and become careless here beneath, putting my trust and confidence in this world, and in earthly things: thou wilt humble me and tame me, to the end I should so much the more courageously look unto thee, that I might attain unto thy heavenly kingdom. Thus must we have our intentes severed from the wicked, that is to say, our minds may not be here so entangled with worldly things, that they should make us to become brute beasts, and so drunken that we should no more think upon God: but contrariwise we must contemn and despise all those things wherein the wicked are wont to delight, knowing that although we be poor and miserable, yet our state is not the worse for that, because we have good hope that God will have pity and compassion on us. This is the sum of that which we have to note out of this place. Now job addeth: How is the Lamp of the wicked quenchea? How is their destruction come upon them? and how hath God settled their lives? or their sorrows? This is a confirmation of that which hath been already heard. By this word lamp job setteth out their prosperity: according as the holy Scripture useth that manner of speech, namely of comparing the goods of this world too brightness, and the afflictions to darkness. He sayeth then, that the lamp of the wicked shall be quenched: but he speaketh of it as it were with an admiration, because this same is so done as it passeth man's wit, and otherwise than we can conceive. For (as I have said) we have our eyes so bleared, that we can not see a far of what God mindeth to do, neither what he hath plainly spoken. When we see the wicked prospero, we think that this prosperity of theirs shall never be quenched: we cannot comprehend it, although the Scripture speaketh of it, although we have experience of it daily, in that we see that God throweth down the wicked, after they be exalted, even as it were up to the clouds. When we have seen this, we think no more of it, neither do we think that the thing can ever come too pass: and yet God hath showed it us, and as it were pointed it out with his finger. So then for as much as man's wit doth not ascend so high, and we are so fast tied to things present, that we cannot conceive what God mindeth too do: job speaketh here as of a strange thing. How (sayeth he) is the lamp of the wicked quenched, and their destruction come upon them? when he sayeth, that their destruction cometh upon them, he showeth, that when God entreateth the wicked gently for a time, we must not fasten our eyes upon the earth, for when we reason whether God be judge, and whether the wicked shall be punished in the end: we must not consider what may happen on this behalf or on that. Not: for whereas they be drunken in their wealth, whereas they be lifted up in their pride, and whereas they think that no harm can happen unto them, and that all creatures are appointed to serve them: all this is nothing. And why? for God shall send their destruction from above. Now whereas we should look up on high: it is not meant that we should look according to our outward sense, for we shall not attain unto God: there is to great a distance, we should faint by the way. What must we do then? Let us behold God by faith, and let us lift up all our inward senses above ourselves. Thus then must we judge of the fall of the wicked: that is to say, we must not consider so much what may hap unto them according to the world, as what God is able to do. And what is the power of god? It is infinite, & a power that passeth our capacity. So then this serveth to teach us, that when things seem impossible to men, we must not stick to conclude thus: God worketh after a fashion that is hid and unknown unto us: even in such sort as we shallbe constrained to wonder when we hear how the same is done. Yea, for God will show us that he is not subject to any worldly means, and that the things that he doth must be marvelous in our eyes. This is the sum of that which we must remember. Now it is said, that God 〈…〉 out their cords in his wrath. True it is 〈…〉 cords, is by some expounded Sorrows: as also it may be taken: but the natural sense is, that God of his wrath will set out the portions. For this word cords in the scriptures is taken for portion, because that in old time when men would lay out ground by the acre, that is to say, measure ground, they used lines. And the holy Scripture applieth this similitude to this order of God's providence, that even as land is measured to set out the meres & bounds, and to divide the possessions, to the end that every man may have his right, that things may not be confused: so God by his providence doth bring into order that which is confused. It is as much then as if he did stretch out the line. Now it is said, that God will stretch them out: yea, but it shall be in his wrath. And why? It is to teach us, that we should not be to much amazed when things come not well to pass at the first. As for example, if all things shall seem unto us to be turned upside down in this world, & that there be no more bridles nor cords, but that the wicked take their pleasure, that they cast themselves overthwart the fields, that good men are trodden under foot, that they are assaulted with great cruelty & extortion, that no remedy appeareth, but the evil waxeth worse and worse, that God maketh as though he turned his back, that there is no more any justice in the world, that the mightiest carrieth the bell away: & to be short, that we are here as it were in the midst of great storms, that all things in the world are turned upside down: yet must we not be swallowed up with desperation. And why? Let us tarry till God spread out the cords in his wrath: for although to day he hide these cords, & doth not set out the bounds, insomuch that things be not brought into good order: yet hath he always the cords in his hand, & will well declare that he knoweth how to spread them out and to make the partition. And why doth he it not at the first? because it is not yet due time. It is true that he never ceaseth to be the judge of the wicked: but he will not at the first show his vengeance upon them, he will not so soon put in execution that which he hath decreed in himself, and also it is not expedient for us. Furthermore it behoveth that the wicked be made more unexcusable: which thing is brought to pass when God calleth them to repentance (as sayeth S. Paul) by bearing with them. For so much the more are they too be blamed before him, in that they have so abused his goodness and patience. Besides this, when the good men are tormented; they have wherewith to humble themselves: it is meet that by this means their faith should be exercised, to the end that they might patiently wait for help from God, knowing that their salvation is hid, for as much as it lieth in hope: and that hereby God stirreth them up to come unto him, to the end they should seek their inheritance without this world. See then how our Lord (not without cause) deferreth his judgements: for the time is not always convenient to execute his wrath, as he knoweth it better than we. This is the sum of that which we have to learn out of this verse. Now it is said moreover: that then they shall be as stubble before the wind. Whereby job meaneth, that there is no root in all the felicity wherein the wicked do glory, & are so proud. This similitude is much used, so that it needeth not to be expounded: for it is a thing very well known unto us also, how the stubble is carried away with the wind and tempest. So then job protesteth here that the felicity of the wicked is not so rooted, but when the whirlwind of God's wrath cometh upon it, it shall vanish and melt away quite and clean, so as there shall be nothing left, and therewithal let us note, that he showeth how the wrath of God shall come in a minute of an hour, when as they shall not think of it: as it is said, that the wicked shall be taken suddenly, and when they shall say peace and safety, behold sudden destruction shall overwhelm them, and it shall be as the throws of a woman with child, that take her suddenly when she thinketh not of it. job then would express this same, to the end that it should not so grieve us that we should pine away, if god sand not things as we would wish. And in deed what is the cause that we be so impatient, when God suffereth things to go to havoc? It is because we think he needeth long preparation, and we would have our God to show some tokens of his working, and we would have some sight of them long before. To be short, we will have God to be like a mortal man, as though he should be marvelously troubled when he taketh any work in hand, and should need to seek help and aid to bring his purpose to pass. Thus we would make God and his whole majesty subject to our state and condition. What must we do then? let us know that in a minute of an hour he can finish his work, yea when there shall be no means nor things any whit disposed thereto. So let us learn that all the felicity of men is but a dream: specially when they think themselves happy, and become proud in their prosperity, all is but a fond imagination that soon vanisheth away. And why? because there is no root. It is much better than for us to be miserable to the sight of men, and in the mean season to have a lively root in God, too know that we shall never be destitute of his strength and aid: let us know that this is the chiefest felicity, and that it is sufficient for us to have it, and that all the rest is nothing in respect of it. And in the mean season, although it seem unto us that the wicked shall always remain in their state and condition, and that God hath so established them here, that they shall never be moved, and they also be puffed up with this pride (as it is said in the Psalm, there shall never any harm come near them:) let us not cease to comprehend this judgement of God as it is here declared, that is to say, sudden, and that he shall not need to order things long before: for God is above all this common order of nature, so that he can work after a fashion that is new and strange to us Now job addeth herewithal: that God not only punisheth the wicked in their own persons, but also extendeth his chastisements and punishments even unto their children: and that the wicked shall in their life time know that there is nothing but vanity in their state, yea and (will they nill they) perceive that they stand upon an unsure ground, before that God have cast them down. It is true that they cease not from their pride for all that: but how so ever it be, God urgeth them so far, that they perceive they can not always continued so. This is the sum of that which job meant to entreat of here. Now we have to note, first when he speaketh of the children, that it is according too the common doctrine of the holy Scripture, that is to say, that God blisseth not only the faithful themselves, but also continueth his favour upon their children. Thus you see that God beareth us such love, as he is not content, nor thinketh it enough to have a care of our salvation, and to give us that which he knoweth to be meet and profitable for us: but also he embraceth our children, and showeth himself a father to them likewise. We see then how the goodness of God is described unto us in the holy Scripture, that is, that when he hath received us unto him, and testified unto us that we are under his hand and protection, he showeth also the same favour unto our children for our sakes. Seeing it is so: we have good cause to repose ourselves on him, for we must conclude, that if for our sake he continueth his favour towards them that succeed us, by a more strong reason we shall always find him a merciful father. Aught we then to mistrust him and his goodness, seeing that he is so favourable, as to have a care over them also that come of us. Now on the contrary part it is said, that God curseth the race of the wicked. And how? for they are destitute of the guiding of the holy Ghost, so that all must go to nought, and herein we have none occasion to murmur and grudge against God, as there are some that will think it very strange. What (say they) is it possible that God should punish the children for the father's sake? is it not said, that he that sinneth shall bear his own iniquity, and that the Son shall not be punished for the father's sake? yes truly, and that in such sort, as the son hath no cause to complain, as though he were righteous, and that God, notwithstanding that the punishment is due unto his father, causeth it to fall upon him who is innocent and guiltless: for that can not happen. But when it is said, that God will requited the iniquity of the fathers into the bosom of the Sons: it is not for that he doth them any wrong: but it is for that he leaveth the wicked there. Now when we are forsaken of God, what can we do but mischief. Thus we see then that God showeth not such favour to the wicked as too give them his holy spirit: and so the Devil must needs reign over them, and stir them up too provoke the wrath of God more and more, and too hasten their own destruction. The children than are wrapped up together with their fathers: for when a house is cursed of god, the same is in the possession and thraldom of Satan, and the spirit of God ruleth not there. Therefore the children are so punished for their fathers, as it is a just judgement upon themselves also: they can not say, we are guiltless: for they are found faulty before God as well as their fathers. And on the contrary part, when the children of the faithful continued following the steps of their fathers, than the blessing of God appeareth, so that men have not wherefore to glory in themselves: the children will not say, this heritage appertaineth unto us, God causeth us too prospero, because our fathers were worthy to have such a succession. Not: but the whole must be attributed to the only free goodness of God, who worketh being not bounden unto men, neither owing them any thing, but because it so pleaseth him. This is it then that we have to learn when it is said, that although God punish not the wicked at the first, yet he will address himself to their children, that is to say, he will reserve punishment for them. And this is to prosecute this matter, that we must not give judgement upon the providence of God, by that which may be seen in this world, but must quiet our minds and stay our judgement until God show that his time is come. It becometh not us then to appoint the times. Men are froward when they make such haste. But you see that God hath a peculiar fashion in his doings, which is sometimes strange unto us, but yet must we humble our minds and say, Lord, we will like well of it, what so ever thou shalt do, although it be not agreeing to our fantasy. This is it then that we have to note upon this word, to hide or reserve, when it is said, that God reserveth for the children of the wicked the punishment that he hath executed upon their fathers. True it is that this can not enter into all men's heads, neither is it a common doctrine. And this is the cause wherefore I said that we must hereunto apply our whole study: for men of their own nature are so hasty and impatient, that they would have God too set before their eyes, what he mindeth to do: neither can we give place to his providence, except he make his hand very manifest. And on the contrary part, upon what condition are we placed in this world? Is it not that we should be in continual combats, knowing that in this world we must be tossed and turmoiled this way and that way? and so let us exercise ourselves in these reservations that are here mentioned. When we see the wicked so triumph, that it seemeth that God hath given them a privilege above all other men: well, let us wait still. And why? for here is mention made of reserving or of hiding. We see not yet what is meant by it: and therefore let us take heed that we judge not of things unknown: for so might we be reproved of rashness. But when shall we see? when it shall please God to open our eyes, and too execute that which he hath determined in himself. In the mean season also let us put this doctrine in ure that is taught us here concerning the reservation of benefits, which God hath prepared for his faithful. For it is said, that they are hidden. Then if we will repose our trust in God, and comfort ourselves in that which he hath promised us, we must ascend above the world, and behold the things invisible: for whosoever shall stay himself upon that which is manifest unto him, renounceth faith and hope, and to be short, shutteth up the gate of saluaton to himself. Furthermore (as I have already touched) job showed that the wicked shall well perceive that all their case is nothing but vanity and folly, but he meaneth not that they feel it in deed, nother that they be touched with it: for if ambition did not blind men, and that they were not altogether dulheads, it is certain that assoon as they perceived themselves to be miserable in exalting themselves, they would yield themselves obedient unto God, and not have such confidence in this world. How happeneth it then that the unfaithful exalt themselves, and are at this day so mad in their arrogancy and presumption, that they will not submit themselves to any equity or reason, but do things in despite of God, despising both him and his grace? whence cometh such rage? it is because they know not what is prepared for them, & in seeing they see nothing at all of it: that is to say, although God show them many tokens of his wrath, yet will they know nothing. True it is in deed that they be punished, and have within them some prickings that torment them very much. But how so ever it be, yet are they not touched to the quick that they might know their destruction that is at hand, but are touched with the harm that might happen unto them according to the judgement of the world. For they are in deed in great perplexity, and say, I must provide against such a danger whereinto I might fall. You see then how the case standeth with the wicked. And it is a thing which we aught to note well: for it is not enough for us to be touched lightly with a puff to make us feel our frailty: that were but a small matter. God doth in deed constrain the wicked so far, and yet they are never the better for it: for we see them still obstinate, what so ever befall them. What must we do then? when we hear any mention made of the vanity of this world, and of the things of this present life, let us know that although men take great pains to advance themselves, yea and bring their enterprises to pass: yet all this is nothing, because that not only they shall not enjoy the riches which they have heaped together, as they thought too have done: but their successors also shall be cursed in them, and shall have no joy of them. We may not then fret at the prosperity of the wicked, for it is but frail and changeable, and it cannot but turn to their curse and destruction. Thus then must this doctrine be put in ure. And again when God shall sand us prosperity, and plenty, let us know also that the same shall not continued for ever: for we must still come to this point, namely that God will draw us beyond this world. Therefore let us so consider the vanities that are here beneath, as it may not grieve us when we see ourselves certain and sure of nothing here. And why? For if we desire to be rooted here beneath, we shall renounce the kingdom of heaven. But whosoever knoweth that our life is with God, and that it shallbe revealed unto us at the coming of our Lord jesus Christ: it shall not grieve him to be tossed in this world, and to see that there is nothing but chopping and changing, nor any thing certain and sure, and that therefore we must long for the heavenly life, to the which God calleth and biddeth us daily by his word, yet in the mean season in the midst of all these worldly troubles, & things so disordered as we see: let us not be ignorant that God so guideth and governeth the world by his providence, as nothing is done here beneath without his william. And although the reason thereof be not manifest unto us at the first: yet for all that, so it is. Our duty is then to be quiet, and to tarry patiently until God show us by experience that the end of the wicked shall be cursed, and that the afflictions of the good men shall be turned to their salvation. Howbeit whilst we wait till God show us this same in effect, let us walk still under him quietly, & let us not behave ourselves frowardly for any thing that happeneth unto us, but let us be ready to suffer affliction when it shall please him to lay it upon us: and if he sand us prosperity, let it be a means to make us to taste of his fatherly goodness, & to draw us unto him more and more. Now let us fall down before the face of our good God with acknowledgement of our faults, desiring him so to in lighten us in this world, not only by giving us that which he knoweth to be good for us, but also by his word, that in the midst of the darkness of all the afflictions which we have to suffer, we may not cease still to feel his goodness & favour, and so to follow the way that he showeth us, as we may never be turned therefrom for any thing that happeneth unto us. And in the mean season also that our eyes be not blinded neither with prosperity, nor with adversity, nor with any thing what soever it be: but that we may behold this glass which he hath given us, that is to say, his holy word, and that by the same we may be always guided unto him to be transformed into his image, until such time as he have cleansed us from all our sins, and have utterly abolished in us all that cometh of our corrupt and sinful flesh, to gather us fully to himself, that we may be partakers of his glory which he hath prepared for us in heaven. That it may please him, etc.   

The lxxxij Sermon, which is the fift upon the xxj Chapter.  
22 Who is he that will take upon him to teach God knowledge, who judgeth the highest things▪  
23 This man dieth in his full strength, at his ease, and quietly.  
24 His breasts or teats are full of milk, and his bones flow with Maree.  
25 And another dieth with great pain, and never eateth with pleasure.  
26 They are laid both in the dust, and the worms shall cover them.  
27 I am not ignorant of these things, and how you go about to do me wrong.  
28 For you say, where is the house of the Prince, and where is also the Tent of the wicked?  
29 Ask them that go by the way, for ye can not deny their signs.  
30 The wicked is kept unto the day of destruction, they shall be brought forth to the day of wrath  
31 Who shall show him his way too his face, and who shall tell him again of that which he hath done?  
32 He shall be brought to the grave, he shall be laid into the tomb.  
33 The gravelly earth shall be sweet unto him, and every man shall go after him, and the number of them that went before him, is infinite.  
34 And you comfort me in vain: for in your answers there is nothing but lies.  
JOB here prosecuteth the matter that was treated of yesterday, that is to wit, that although it seem strange in our fantasy that God should entreat men so confusedly: yet it becometh not us to reprove him, nor to wage the law against his justice, nor to murmur as though he did evil: but we must humble ourselves before his majesty, knowing that his providence and government is a wisdom to high and to profound to be comprehended of us. This is the contents thereof. Now to show that it is so, he saith, The one shall die in distress, and the other shall die with ●ase: that is to say, we shall see some that all the days of their life shall do nothing but pine away in great misery: and at length they die, being weary to live any longer, because in their life time they had nothing but trouble and torment: the other are fat and in perfect health, yea they are rich and wealth. This is it that job meaneth by this similitude, their breasts are full of milk, and their bones are full of maree, that is to say, behold they are fat every way. Now when we see this diversity, the cause thereof is unknown unto us. For if any would say, how happeneth that some do so prospero, and spend their whole life in pleasure and ease, and other some live in continual pain? what meaneth this? he should see no manifest reason thereof. It is truth that there be some of God's judgements (as it hath been touched here before) so well known unto us, that if we would open our eyes, we might well mark and see the cause why God dealeth so with men: but it is not always so: for God intendetd too try our obedience by holding our eyes closed, so as we know not the reason of his work, but are as it were blind in that behalf. Then if we give him the glory, and confess that he is just and true, although the same be not manifest unto us: it is a good try all of our faith and service that we yield unto him. On the contrary part, if we will be sharp witted, and subtle, and be too curious in searching things, so that we will not allow God for righteous unless he show us the cause why: this is a devilish pride, and therein we declare ourselves that we will not be subject unto God but by force, and when it shall please us. So then let us note that job here speaketh of the judgements of God, that are yet hid from us, as the most part of them be▪ Well, what must we say in this case? who is he that will teach God knowledge▪ that is too say, who is he that will show God his office? who is he that will teach him his lesson, and say, he must work on this fashion, or on that? Shall we be they? Can we ascend so high as to come to the infinite height wherein God is? Alas there is to great a distance. And if we will lift up ourselves so high, God can bring us down well enough to our shame and confusion, for it appertaineth unto him to discuss high matters. Shall we walk above the Angels of heaven? We must with all humility reverence the secrets of God and his incomprehensible judgements and shall mortal man, that is but dust and ashes, take upon him to search them out, and to know a reason thereof? Then must we humble ourselves to behold the judgements of God: and when they shall seem unto us not to be reasonable, yet let us learn to be content with them, brydeling and as it were imprisoning our minds, lest God should be disguised by us, and his majesty and glory tranfformed. We must acquaint ourselves (I say) to behold things, and to conclude that God doth them according too reason, although it seem not so in our own eyes. And why? for (as I have already said) during this life our God will see whither we will confess him to be just, wise, and good, although we have no knowledge of his righteousness▪ goodness, and wisdom. True it is that he showeth us signs enough of it: for he will not be glorified of us, and in the mean while leave us ignoranthowe, nor wherefore: he ministereth unto us matter sufficient to glorify him: but ye the doth many things wherein we are as it were blind. Men must not then usurp that which appertaineth not unto them, that is to wit, that they should say▪ well, we may judge according to that we see. Yea, and where is then the praise which thou owest unto thy God and thy maker? wilt thou measure him by thine own capacity? thou art nothing. What are thy mind and understanding? Are they of such constancy and force, that the whole glory of God can be enclosed and comprised in them? dost thou not herein take too much upon thee? Therefore when we see things in this world turned upside down, what must we do? let us know that for all that, God disposeth things as is meet, & knoweth the reasons which are hid from us: and in the last day, that which is now as it were buried, shall be made very manifest, and we must suspend our judgement till that time. Truth it is that we may pray God to make us to perceive wherefore he doth afflict us, when we be afflicted. When a man is in such pain and findeth himself in great anguish and misery: he may run to his God, and say, Alas Lord this thing should seem very strange unto me, and therefore I might lose my patience, were I not assisted of thy goodness: and even that which is for my wealth and profit, should turn to my hurt and confusion: and although I perceive not the cause wherefore thou punishest me so: yet must I know that it is for my wealth. Neverth elesse vouchsafe to let me understand, to what end thou dost afflict me. If a man be at his ease, he must also bridle himself, and pray unto God that he would not suffer him to abuse the benefit that he hath received, as to say, I am more worthy than other men to be loved of God: for he dealeth with me after an other sort: I see a great number of men very miserable, and yet I have what I can desire, which is a token that God is very well pleased with me. So then let not this pride and arrogancy enter into our heads: but lest we be tempted with it, we must pray unto God that he make us to understand, wherefore he spareth us. We may then desire of God that he would show us the cause of his works: yea so far forth as it is expedient for us: but we must also come with all humility, not taking upon us to make God subject to our judgement, to say, that he must disclose unto us in every point wherefore he doth this or that. Not: but let us tarry patiently until he declare unto us, that which we know now but partly. And for as much as we can not attain to the full knowledge of God's works and to the causes of the same, until we be transsormed into his image: when we have in this life gotten some small taste of his goodness, righteousness, and wisdom, such as it pleaseth him to communicate unto us by his holy word, where he teacheth us that which he knoweth too be expedient for us at this time: let us content ourselves with it. Which thing can not be done, until we have renounced this curiosity that is in us, and the deceivable boldness whereunto we are too much inclined and given. Let us then keep this sensence well in remembrance, where it is said▪ who is he that will teach God his dutis? Are we such great doctors that we can teach God his lesson, and control him? Now when men murmur so against the providence of God, and find fault with it: it is as much as if they would take in hand to teach God. And what arrogancy is it, that a creature, in whom there is nothing but all beastliness and ignorance, should take upon him too teach his Creator? Then is it a cursed monstrousness and against nature, when men do so highly exalt themselves, as they will gainsay and reply against the works of God. True it is that we think not of it at the first: but yet all the murmurings and replies that we make, and all the misly kings that we have of that which God doth contrary to our judgement and appetite, are as many blasphemies: for it is the tail of all our evil thoughts. To be short, who so ever is not content with God's providence (yea and that with all humility,) confessing generally, that what so ever proceedeth from him is good and righteous: the same (as much as lieth in him,) would pull God out of his heavenly seat, and spoil him of his majesty, and set himself in his room and place. We make fair protestation that we mean no such thing, but the thing itself declareth otherwise. To be short, as often as we be tickled with this curiosity to be to over inquisitive of heavenly matters, and in the mean season have such boldness mixed withal, as we rage against God: let us note that we must come to this comparison, what art thou? and what is God? he is thy creator, and dost thou▪ set thyself against him to dispute of his works, as if thou were his fellow? And what presumest thou to do▪ hast thou any thing in thee, wherefore thou shouldest enter into so deep matters, and make all things subject to thy judgement? Where art thou become wretched creature? When we are once come to this comparison, it mustneedes be, that we be worse than mad, if this pride wherewith we be puffed up, be not quite thrown down. This is it that job meant here to teach in saying, who is he that will teach meant here to teach in saying, who is he that will teach God knowledge? Furthermore, because men be so bold, as they can hardly be bridled, unless they be holden by violence, and as a man would say bound by chains: he saith yet shall God judge high matters. As if he should say, well, when men will usurp that which doth not appertain unto them, as to plead against God: what shall they get in the end? Truly, they may allege this and that: but yet God shall not be diminished. Let men than exalt themselves as much as they can possibly, yet shall God always remain in his place spite of their teeth. And he shall not only remain safe and sound: but he shall also sit above as judge of high matters, and we shall leap here like frogs. Shall we fly above the clouds? and although we had wings to fly so high: yet are the Angels far more glorious and excellent. But yet are the Angels Gods fellows, or equal with him? Not: Contrariwise it is said, that they hide their faces with their wings: as we have seen in Ezechiell under the figure of the Cherubins, and that the Angels (although there be a great Majesty in their nature) nevertheless when they behold the brightness of God, are constrained to hide themselves before the glory that is in their Creator. Seeing then, that so noble and excellent creatures are as it were astonished, when they should come near unto the Majesty of God: what shall we do in comparison of them? Seeing that God judgeth high matters, shall we presume to exalt ourselves against him? Well, we can not come so far, and whatsoever we shall throw against him, shall do him no harm: but it must return to our own confusion: it is as much as if we should cast stones over our own heads, they must needs fall again upon us, and yet we shall not be able to reach unto God. We might peradventure strike a blow at him, if he were on the onside or on the other of us: but seeing he is above us, yea and so high that we are not able to reach unto him: if we lift up ourselves against him, it is as much as if we should cast a stone on high, which (as I have said) must needs fall again upon our own heads, and overwhelm us. So happeneth it to all them that will make such arguments, and after their own fantasy dispute of God's works, and reply against him. They do in deed throw stones, but the same must needs fall again upon themselves. And this is it that is meant by that is said, that all they which shall dash against this stone, must needs be bruised and broken: yea and in the end this stone shall fall upon them too crouse them, and quite overwhelm them. Let us note also, that God judgeth high matters, not only in that he is the sovereign above all creatures: but in that he doth set himself specially against them that do so highly esteem of themselves more than becometh than, and above their degree: for he saith that he is a mortal enemy to all the proud. Let us learn then, that if there be any such that will so exalt themselves, the same must needs turn to their ruin: as it is written, he that will humble himself, shall be exalted: and contrariwise, he that will exalt himself, must be brought to nothing. It is the peculiar office of God to do things in this sort. Let us note then that there is nothing better than to be wise, only so far forth as it pleaseth God to instruct us, and let us know that to obey him, and to submit ourselves unto him in all things, is our true wisdom. And when things come not to pass as we would wish, so that we be casily stirred up to enter into some disputation: let us stay ourselves, and say, yea but God hath such a perfection in him that there can nothing proceed from him, but it is good and righteous, and his will only aught to suffice us: for it is the rule of all well doing, this is the fountain thereof, let us draw out of it boldly. So when he showeth us the reason of his works, let us give him thanks, and with all humility receive whatsoever he teacheth us. But if he hide them from us, let us be content to be ignorant, so far forth as it shall please him, knowing well that he revealeth unto us what soever he knoweth to be profitable for us. Howsoever it be, he will keep us within a certain measure, to the end we should learn what it is to obey him, and too confess that he is just, although he show us no reason of his doing. This is the sum of that which we have to learn out of this place. Now to show the greatness of this temptation, it is said afterward, that both of them are conered in the dust, and that the worms eat them. In deed when we see that a like end happeneth to them bonth: although we have been diversly dealt withal in this world▪ it might seem that God playeth no more the judge. But our saith must surmount the graves, and what so ever we can behold, with the eye. And this is it that is oftentimes taught us, that faith is a sight and beholding of things invisible. We shall see some good man that shall have served God all the days of his life, and shall have walked very uprightly and sincerely: and nevertheless he shall be in continual grief and pains, and God shall not cease too send him many torments even too the death, to the which also he must go pining on a long time. And others that shall run headlong too all evil, shall die at their ease. As I have said this in the confusion of things. And what is the end of it? they come to the grave. Are they in the dust? they consume away there, the worms eat them, it seemeth that he that took pains to serve god hath lost his labour. And why? Behold they are all gathered into one heap, the good and the bad: as well those that have lived here in great mirth and pleasure, as they that have sound nothing but sorrow and travel in this world. What shall we say to this? It is certain that we shall be amazed if we stay ourselves upon that which may be seen with the eye. What is to be done then? We mustascend higher, and know that God reserveth unto himself a judgement that appeareth not presently. Yea truly. For faith beholdeth things invisible and things that are hid. Let us know then that although in death all be like, yet there is a far divers condition. And when shall that be? our God shall declare it in time convenient. But in the mean season it is our duty to walk always in his fear, and to conclude, that seeing he is judge of the world, iniquity shall not remain unpunished. And they that have taken pains to obey him, and to walk according to his righteousness, shall not have laboured in vain, nor be disappointed of their expectation. Thus must we conclude and go still forward. And we see also that god meant to declare the same unto us by the mouth of a deceiver. For although Balaam endeavoured to overthrow all truth, and to turn it to a lie: yet God hold him as it were in a rack, that he was forced to say that the death of the righteous is to be wished. Let my death (saith he) be like unto the death of the righteous. He saith not this of his own head. For he would (as much as lay in him) have brought to nought, atd utterly abolished the majesty of God. But yet seeing God maketh him speak thus: it is more than if he had sent all the Angels of heaven. God I say did then authorize this doctrine with a peculiar mark, when he did constrein and enforce a wicked man, and an enemy of the truth to speak on this wise. This is it then that we have to learn: to wit that we must not fasten our eyes upon the grave, when we see that all is there brought unto one heap, and that there is no difference between the good and the bad, between the rich and the poor, between those that have lived at their ease, and those that have always been in sorrow and pain. It is true that in death all things are turned upsidedown▪ but God knoweth how to bring all things into an order and perfect state as it is said that at the coming of our Lord jesus Christ, when he shall appear to judge the world, then shall be the restoring of all things. If it be so then that jesus Christ shall come to restore the world: It followeth that the world at this day is out of frame, and things therein are out of order: but in the mean season let our faith surmount all these things here, and let us patiently abide till God finish his works, and find a remedy for all. Now job addeth furthermore that the thoughts of them that went about to confound him, are not unknown unto him, nor the ways that they used to do him wrong: as if he should say, I see whereto yetend. For ye are as it were suborned of Satan to bring men to despair. But I will hold me fast in the hope that I have in my God. And although I be here so much oppressed as is possible for any man to be: yet will I still continued calling upon him that hath promised to be my saviour, and I shall not be overcome for any of your temptations. Thus then doth job arm and defend himself against all that was objected against him by his friends: For he saw well enough that they tended to no other end nor purpose but to bring him to despair. Now this place here containeth a profitable doctrine: which is, that we should always learn to know the subtleties of Satan when he goeth about to bring us into despair: and that we should be armed against him. For if we have the wisdom to take heed of the malice of men, when we see that they go about to hurt us, and seek our utter ruin and destruction: must we not much more sharpen our wits and spirits to resist Satan, who is the Prince of all iniquity. The thing then that we aught to know, is that when men go about to do us harm, we must stand upon our guard, and consider the force and strength that is in our enemies. And if we can not overcome him by force, we must fall to policy. If we see a man go about to beguile us by wicked slight: we will beware of him well enough. But (as saith Saint Paul) our fighting is not against flesh and blood: that is to say, when we have to deal but with men, it is nothing: but we have to deal with spiritual enemies which are principalities. Behold Satan uttereth all his force, and we have to fight against the Devils in the air, which wind about us, and environ us on all sides: and they have fiery darts wherewith we should be stricken down incontinently: if we were not well furnished and armed at all points. Therefore, it standeth us in hand to be watchful in this case above all things and to be acquainted with Satan's wiles, according also as Saint Paul speaketh of them in another place. This is it which we have too mark in this strain: namely that forasmuch as job was fenced against all the temptations that were put to him by those whom the devil stirred up against him: when we see men go about to lead us to destruction, we must have our eyes open to espy their slights, that we may provide to disappoint them. And if we have this advisedness in respect of men, let us much more have it in respect of Satan. For he is our chief enemy whom we have chiefly to resist, that we may repulse all the practises and devices which he can attempt against us▪ And hereupon let us mark, that all excuses are taken from us, if we be surprised by the temptations whereof every man aught to take heed. If we step awry, every of us will allege that there was some means or other, and that he was seduced by some other man. And finally, we put the same thing in ure which was showed us by our father Adam, when he said, The woman which thou gavestme hath deceived me. Yea, but our Lord hath given us discretion enough, sobeit that we can find in our hearts to be watchful. But as for them that will be wittingly rocked asleep: must not Satan needs snarl them in his snare, and make them to wander here and there? Are they not well worthy of it? Yes: For they seem to be willing to break their own necks, and to have sought pits to fall into, and that they be well at ease when they found any means to start out of the way. There are many that seek stumbling blocks, and afterward say: O, behold, such a one hath beguiled me. But if we kept watch as God warneth us, we should always be preserved from the dangers wherewith we be snared. Thus ye see what we have to mark upon this place. And immediately job saith, Inquire of them that go by the way, you can not deny their signs. This strain is expounded divers ways. There are that take these journeyers and wayfaring men, in an allegorical sense for the faithful, because they be pilgrims in this world, and have no resting place: but that is too much strained. Some understand that job meant too say here, that his friends took him as a wayfarer, that is to say, as an unknown man. As if he should say, ye handle me worse than you would do a wayfarer or an unknown man. Othersome take it after an other fashion: but let us hold us too the plain meaning: which is, that job meaneth too say here, that if his friends, (or at leastwyze those that bore the name, and were come unto him under that pretence) had a sound and uncorrupted judgement, they would not have used such slanders against him. His saying then is, yea, ask the wayfaring men, the thing whereof ye have hitherto reasoned, and every one of them can tell it you. And why? Because they are not ill minded. For in as much as their heads be not forepossessed with cruel judgement, they will speak the truth and as the thing is. It behoveth us then too be likewise moderated. This is the sum of that which he meant too say. Now by this we are taught, that there is nothing so contrary too reason and truth, as an evil affection that a man shall have nourished and conceived within himself? for he shall be so blinded therewith, as he shall not be able too discern any more, and the light shall be unto him always as it were darkness. This may help us much, if we apply it too our use as it behoveth us. Wherefore? We see how every man letteth loose the bridle to his affections. When we judge of any thing, have we respect unto reason to be guided by it? Not surely, but our affections do so rule us, that we see nothing, because we are before occupied with some fantasy. One is carried away with his pride, and he will not turn whatsoever happen. And if a man advertise him of it, he will not harken to it: what reason so ever a man shall use unto him, it shall prevail nothing with him. When a man is so hardened against God and all equity, he thinketh he could not get better estimation, than to remain stubborn to the end. Again, an other is poisoned with some hatred or despite, whereupon he will judge rashly having no power too inquire whither the thing be so or no. Forasmuch as this vice reigneth so in us, & doth prevail: so much the more aught we to note this place where it is said, that even the wayfaring men shall teach us. That is too say, that they which judge of a thing at the first sight, and as it were passing by the way, shall be better and more upright judges than we be. And why? They shall not be forepossessed with their evil affections which hinder them from judging aright and according to truth. This is it that job meant to say in this place. Now he addeth in the end to conclude his matter which he hath in hand, that the wicked is reserved to the day of his destruction, and that such men shall be as it were trained on to the day of wrath. This is a mean that we should not run headlong into rash judgement when God punisheth not the sins of men so soon as we think good. And when he afflicteth the good men, and holdeth them as it were under many torments and troubles: then let us say, yet is the wicked reserved to his day. If we had this word Reserved, (as it was yesterday handled) well printed in our minds, it would be a mean to keep us in a fear, that we should not be so much carried away as we be, seeing the troubles and disorders that are in this life. But we can find in our hearts to reserve any thing unto God, and we think if he bring not this matter to pass to day, to morrow he shall not come in time. The cause that all things are perverted, is for that we have our minds encumbered: And again, we speak so hastily and unadvisedly, as in the mean season we give no place unto faith, nor know any more of God and his righteousness, than experience teacheth us. And by this means we exclude the whole word of God, and say that it helpeth us no more, and that we will believe nothing that is therein contained: but that we will believe our own eyes. Is not this as much as to separate ourselves from God, and too estrange us from his school to be no more his scholars? Is it to be marveled, if after this, men become so mad, that a man can do no more good with them, but the devil possesseth them and carrieth them clean away? as we see many such now adays? Not, we must not marvel, it is a just judgement. So much the more must we mark this doctrine where it is said, that the wicked is reserved to the day of his destruction. To be brief, when we see the wicked here to be at their ease and prosperity, and to triumph: it is true that it can not be chosen but we must be tempted, and have some grief inwardly [so as we think thus with ourselves.] And how, what meaneth this? that God is idle in heaven, and seemeth to be asleep and careth not for things here beneath. There might indeed such fantasies come into our heads. But we must beat them back, and say, well Lord, thou teachest me that I should look further than upon this world. At the first sight it would seem unto us that thou were asleep: but yet it is clean contrary. For in as much as we see there is another judgement upon the wicked, which is unknown unto us: we must also know that there is an everlasting rest for the godly. God then giveth us already a declaration of his righteousness, that there is a judgement reserved, in the which all things shall be reduced into good order. Thus must we take some profit by the examples that are before our eyes. Therefore if things come not to pass as we would have them, so as the wicked triumph, and God maketh no countenance to punish them: and contrariwise, the good be tormented, and we perceive that they be not succoured nor holpen, but many injuries and violences are committed against them, and in the mean season God putteth not to his hand to provide for them: let us run to this that is said unto us, well, there is another judgement: for the wicked is reserved to his destruction. And for as much as the wicked at this day are spared, let us note that their vengeance shall be so much the more horrible: Their market is nothing the more amended for that: but their condemnation is augmented every day more and more. And why? the time is dearly bought, for that they have so mocked at the goodness of God, and have abused his wisdom, and continued still in evil, yea and hardened therein, and exercised their malice against the good men and children of God. So then the faithful aught to rejoice in the midst of their sadness, when they see the wicked so reserved to the day of their destruction. True it is, that for a time the wicked shall be in this world as it were in a Paradise: But shall it be always so? Not, for this life is short and frail, and they must needs come to an account. And when it shall be cast in their teeth, that they have mocked with god, & despised his majesty, what shall become of them, what horrible vengeance shall be prepared for them? Let us then conceive such horror of the final state and condition of the wicked, that we may be stayed from companying with them, lest we be spotted with their vices and infections, and be wrapped together with them in the wrath of God. Furthermore, are we oppressed? do we see the godly men to be in trouble and anguish? Well, let us know it to be true that our life is miserable in sight: but it is to make us go forward: they are as it were prickings with the spur for to encourage us, and to stir us up too the beholding of the heavenly life, that whilst we labour to come unto it, we might contemn and despise all those things wherein the wicked are wont to delight, and place their whole felicity here in this world. Now in the end job saith, who is he that can judge in the face against him, who is he that shall pay him again that which he hath done? It seemeth at the first sight, that he speaketh here of God: but it is spoken rather of the wicked. Nevertheless it tendeth too approve the justice of God, and to show that the wicked, although they have escaped the hands of men, shall not fail but come before the heavenly judge. This is the sum of that which job meant to say. So than although the wicked have so passed their life as no man durst set himself against them, and whilst they lived, it seemed that they were exalted up to the clouds: yet shall they not fail but come to the grave. And it is true, that according to man's judgement, the same might always be alleged for proof of the temptations: as how? We see that all are equal. But job here concludeth against his enemies, that although (to the sight of men) the end be like, yet there is a judgement of God above that, and men must not become so brutish as to stay themselves only upon the grave, and upon the things that are seen here, but they must know that God shall so restore things, as the goats shall be separated from the lambs, when God shall declare himself to be the judge of the whole world: but the time is not yet come. This is the comparison that job maketh here. Now again he repeateth that which he had said, that is to say, that a man can not discern between them both by the outward appearance. And why? This is the man that will be glad of the gravelly ground, but it is that his body may be buried therein: it is all one to him after death, and they are laid both together in the grave. Behold this is the state and condition of mankind, as it is said in the Psalm, that they bring to the grave the bodies of the great and little, of the old and young and that all go like flocks of sheep to the grave. So then by the outward sight we can not discern the judgements of God. And wherefore saith job thus? Is it because he mindeth to make a confusion of all? Not: but it is good and profitable for the children of God (as we have already declared) to be armed long time before against the temptations that might happen unto them, when they see the end of the Godly and of the wicked concerning the outward appearance to be like: to the end that when they themselves be afflicted they might call upon God, knowing that if their state & condition be poor and miserable in this world, there is a joy prepared for them, the hope whereof may well diminish, and mitigate all the heaviness and troubles that might happen unto them in this world. It is good that men should know the temptations that may happen unto them. It is true that we must not be herein to hasty, so that when we hear any mention made of the deliverance that god will sand us in our adversities, we begin by and by to reply. Yea, but when shall it be? we must not stay upon such fantasies: but we must generally learn to be patient in all things, lest we fall head long into fleeing fantasies, and conceive in our minds things that God will have yet to remain unknown of us. Let us then leave the judgement to him, until he reveal it unto us, and let us know perfectly, that he doth such things as we cannot presently comprehend. This is the cause why job showeth here that all go to the grave, and that all are brought thither: and it is to the end that we should gather thus: well, it is true that in death all are like, we put no difference between the godly and the wicked: and (as Solomon sayeth in his book of the preacher) a living dog is better than a dead Lion: and the death of a man is like the death of a dog, inasmuch as the body of a man shall rot as well as the carcase of a beast. We see all these things: but yet we must not stay there. Let us then behold that which is showed us in the mirror of God's word. That is to wit, that there is a greater judgement which God reserveth, and will execute when he shall show himself to be the judge of the whole world. Thus behoveth it us to know temptations, & when we have known them, we must resist them, & go forward: & let us not be so foolish as to say O whosoever shall found prosperity in this world let him enjoy it: for in death there is no hope. But contrariwise, we must say, if we have adversity in this world, let us know that a better hope is laid up for us: and this is it whereunto God calleth us. If we have prosperity in this world, let us thank him for all: but let us not put any confidence in it, for prosperity may be taken from us between this & to morrow, specially when we abuse the same. Thus I say must we weigh things present, and think with ourselves, that if we judge of them according to man's judgement, all shall be done out of order: and it is to the end that faith might prevail in us, and that the word of God might guide us, so as it may be as a candle to show us the way in the midst of the darkness of this world, until we come to that heavenly brightness where there shall be no knowledge in part, but all perfection, at which time we shall behold God face to face.  
Now let us fall down before the face of our God, with acknowledgement of our faults, desiring him to make us have a better feeling of them, and that we may be more and more touched with them, so as we may be displeased with them, too the end we may enjoy the grace that is promised us in the name of our Lord jesus Christ. And that when our sins passed, be forgiven us of him, it would please him to guide us by his holy spirit, so as we may always more and more aspire too the perfection of the heavenly riches, to the which he calleth us, where being rid of all our imperfections, and infirmities of man, we may be clothed with his heavenly glory, which hath been purchased for us by the blood of our Saviour jesus Christ. That it may please him, etc.    


The lxxxiij Sermon, which is the first upon the xxij Chapter.  
THen Eliphas the Themanite answered, and said,  
2 Shall a man be profitable unto God? the wise man profiteth himself.  
3 What careth the almighty if thou be righteous? or what shall he gain if thou walk uprightly?  
4 Is God afeard to reprove thee, or to come with thee into judgement?  
5 Is not thy wickedness great, and are not thine iniquities infinite?  
6 Thou hast taken a pledge of thy brother without a cause: thou hast spoiled him that was naked.  
7 Thou hast not given water to drink to him that was a thirst: and hast denied bread to him that was hungry.  
8 And the mighty man had the earth in possession: and he that was in authority dwelled in it.  
WHen we have too do with men, if we can charge our adversary with any thing, or can find any thing too reprove in him, we think we have half obtained our matter: yea I say, when we ourselves are in the fault, and there needeth no other judge too condemn us, but our own conscience. If any man accuse me and I find myself culpable: I seek if I can find any thing for me too snatch at in him. And that will I allege for mine own discharge: and why so? For me thinketh that I should so much the more divert and turn away the minds of them that should be judges of my cause, too the end that they should not wholly stay upon me, and that the evil which I have committed, might be as it were darkened and wrapped up. The common practice therefore that we use one with another, is that we seek some starting hole, & the same must serve us to shifted off the matter: as when we can say, what? I have done such a pleasure for a man: and if I have afterward offended him, the same aught to be laid in the balance. Thus we would diminish the fault that we have committed: or else we allege thus: though I have offended in this behalf, is this man altogether innocent? Now when we come to God, and these things fall to the ground. It is true that we would use the same talk with God as we do with mortal men. But we are deceived. And why? what is that we can charge him withal: what can we find blame worthy in him? what service can we allege that we have done him, to say that he is beholding or bounden unto us for it? Our mouth must needs be stopped in all this, so as there is no more to do but to confess the debt, and with all humility to acknowledge the condemnation to be just without making any reply, or without attempting the law any further, for we shall get nothing thereby. And this is the argument that is here handled by Eliphas. And so we see that of this talk which he hath, may be gathered a good lesson: and he had spoken very well, if he had applied the same as he should. But he did not well in applying it unto job. This is it wherein he was deceived. Yet is this doctrine in itself and generally profitable for us, that is to wit, that when God doth summon us before him, and stirreth us up too acknowledge ou●e faults, it booteth not to seek any reply, or to say, If I have offended in this behalf God aught to pardon me: for behold I have served him in such a thing, and he aught to acknowledge it, and the same deserveth well a good turn●▪ Let us then remove all these toys, for they take no place when we appear before God. And why? For we bring him no gain, he is made neither hot nor cold (as I say) by us: and as we can do him no good, so also can we do him no harm. This once concluded and agreed on, we see that all presumption must be thrown down in us. And there is no other remedy but with all humility too acknowledge the condemnation to be just. But to the end that this same may the better be understanded: let us debate the things in order as they are here contained. W'erein (saith Eliphas) shall a man profit God? The wise man profiteth himself. True it is that at the first sight we think we deserve much at God's hands, when we endeavour ourselves to serve and honour him. But we be too much blinded herein. For we imagine that God might receive some commodity by us, as though he had need of us. But contrariwise, he can neither increase nor diminish: he is in such sort the fountain of all goodness, that he will borrow nothing of another man: and that which men bring unto him, is not to relieve his necessity, or to augment him in any wi●e. If I had need (sayeth he) would I come unto thee? Are not all the creatures in my hand? Furthermore, we know that God seeketh nothing without his own Majesty. So then let us put away this foolish fantasy, that we do bring any commodity or profit unto God. And rather let us confess with David in the xuj Psalm, that our goodness shall not reach unto him. For let men enforce themselves as much as they will: yet can God receive nothing at their hands, whereby it might be said that he fareth the better: yea and if God should bestow as many benefits upon us as we would desire: yet could we make him no recompense, as it is said in the. Cxuj. Psal. What shall I give unto the Lord, for so many things as I have received of him. I can do nothing but call upon his name. So far off is it then that we are able to make God bounden unto us, that when he shall have bestowed upon us all the benefits that may be, we are not able to give him the like again, neither can we do him any service at all for it. Thus much concerning the first thing that we have here to note. Now if any man would ask the question, wherefore then doth God require of us, that we should be diligent to serve him? It seemeth that he hath some respect to himself. Not: there is no consideration but of us, and of our salvation: God hath no respect of his own profit, when he giveth us the rule of good living, and commandeth us to abstain from evil, and requireth of us to do this or that. God then in the whole law hath no consideration of his own profit, but considereth what is good for us, and expedient for our salvation. Let us do well, and the same shall return unto ourselves: let us do evil, and the same shall return to our own loss and hindrance: as for God, he remaineth always safe and sound. It is true that (as much as lieth in us) we offend his Majesty, and abolish his justice, and are guilty thereof. But yet can it not be said that we can diminish anyething of God, or that we can rob him of that which he hath, or that we can reach unto him, to do him any injury. Not truly. Therefore a man shall hurt none but himself: and likewise the profit that cometh of him returneth to his own person. And herein we see the inestimable goodness of our God. For he commandeth us diligently, and declareth unto us how we should live. And why doth he so? Is it because he would play the good husband? To say, I shall take some profit thereby? Not surely. But because he procureth our wealth and salvation. If I should serve without respect of mine own profit, and be so careful of some man's benefit, that I should go and solicit him, saying, he must do this and that, & be at him evening and morning to prick him and stir him forward to set some order in his affairs, and of all this no profit should redound unto myself: were not this a token of a rare and singular love? And even so doth our God deal with us. And yet what is he? When we perceive his infinite Majesty, and consider how he vouch safeth to think upon our salvation, and to be so careful of it: must we not needs be touched to the quick. Yea and as it were ravished and astonished at such bountifulness? and now what an unthankfulness is in men, seeing that whereas God can win nothing by them, they are become so hard-hearted and dull, that when he showeth them the way of salvation, and exhorteth them too come unto it, they will not vouchsafe to go one foot forward, but rather go backward. There is no excuse when we be so unthankful to the bountifulness of our God. There is yet another thing namely that although our God receive nothing of us: yet pretendeth as he were bound unto us. Have I need (sayeth he) of any thing that ye bring me? Not: for he can receive nothing of us. It is true: nevertheless God accepteth our doings, and maketh account of them, as though they were of some value: according as we see he likeneth himself to a husband man that hath a vineyard, which when he hath caused to be dressed, he gathereth wine of it, or that hath a field, and reapeth corn of it. God in using such similitudes, declareth that he do the so accounted our works, that they are unto him as pleasant and sweet sacrifices. And also he sayeth that when we do good to the poor, it is as if we did it even to him, and he accepteth it as done unto himself, even as our saviour jesus Christ himself speaketh of it, saying: whatsoever ye shall do to one of the lest of my members, I accept it as if it had been done to mine own person. Seeing then that our God abaseth himself so far as to make himself subject to the state and condition of a mortal and corruptible man, and sayeth that he receiveth whatsoever we do unto our brethren, although we can bring him nothing, and willingly bindeth himself unto us, when he is not in our dept: on our part, when we see all this, must we not needs be ravished with admiration of this so great a gentleness as our God useth towards us? So then let us note well how it is said in this place, that when a man shall have taken pains to lead a godly and upright life according to the commandments of God. It can not be said, that in all his life he hath profited God any thing at all. He hath only done himself good. But yet our God to encourage us to do well, will accept the things whereby he taketh no profit. He requireth it as though he were the better by it, and declareth that we shall not lose our labour thereby, neither that it shall be a thing unprofitable for us. This I say is the intent of our God: when he encourageth us to lead a good life. Furthermore let us know to what end this is spoken unto us in this place: for we must keep in remembrance this circumstance that I have spoken of, that is to wit, that when we come to make our account before God, we must forget all these foolish imaginations which we conceive, that we can bring him such gain as we should deserve aught at his hand. Let all this (I say) be thrown down. And why? He is not as a creature that needeth the aid and help of an other, he standeth in need of nothing, but is content with himself. Forasmuch then as our God is by no manner of means bounden unto us: let us learn too humble ourselves before him, and let us be sorry for our sins, yea even so as we may be utterly ashamed of them, and desire God too forgive us them. But why should he forgive us them? It is not for that I can say, he knoweth that I have endeavoured myself too lead a good life, and I have done this thing and that. For what is there that we can so allege? Surely nothing at all. And therefore let us forget all these delays, and acknowledge ourselves guilty: for when we have used all these replies, yet can they not reach unto God. When we have to do with mortal men, and use such flourishes to cover our faults withal: yet are we marvelously ashamed, if it happen that our lie do appear. What shall then become of us when we come before our God? And herein we see how the Papists are deceived. For although they can not deny but that they be in danger of God's curse, if he would use any extremity towards them: yet will they allege their satisfactions, and therein play the merchants with God, so that if they have made default in one point, they can make amendss for it another away: yea they have their works, which they call works of sepererogation, which God never commanded, these serve too fill up the holes, when they have committed any evil, wherewith God doth urge them. Well (say they) if we have sinned, here is it that shall make amendss for all: yea if the matter were tried by the balance, yet would there be some overplus. To this point are the Papists come, that they think it a great absurdity that forgiveness of sins should be frank and free, and that God should pardon us of his mere goodness. They will easily grant it to be true concerning the trespass, but concerning the punishment, it pertaineth unto us to redeem it. When men be carried away with such pride: must we not say, that they have quite transformed God, and that they know no more what manner a one he is? So much the more must we note well that which is contained here: that is to wit, that we shall easily persuade ourselves, that God is something profited by us: which is but mere folly, and a vain fancy. And so when we shall have conceived how high he is, let us learn to acknowledge our faults with all humility, and make no reply: for we can lay nothing to his charge, neither can we allege unto him that he hath received any thing at our hands, nother that he is any thing bound unto us. Thus much for one point. Now it is said moreover, that God careth not whither we do well or ill, or whither we walk uprightly or no. When Eliphas speaketh thus: he meaneth not that God shutteth his eyes, and that there is no difference of good and ill with him: but he meaneth that for himself he forceth not of it. It is true that God as he is the fountain of all justice and right, loveth equity, and if we lead an upright life, then become we the Image of God. For it is certain that we have no goodness in ourselves: But it is as we see the sun shineth here beneath, when he casteth forth his beams. The brightness that we see here beneath cometh not from the earth: we see the brightness upon the houses, and upon the earth, and yet it proceedeth not from thence: but it is a brightness reflected (as they call it) which returneth again as the earth receiveth it: it resteth then upon the earth. For when we behold ourselves in a glass, the glass hath no face: but the face of a man presenteth itself there, and the glass representeth it back again. So then when we do well, it is not of ourselves (for there can nothing be drawn from us but all filthiness and beggary, as we are corrupted of nature) but our Lord poureth his goodness & righteousness upon us. Then if he show us the favour in regenerating us by his holy spirit, that we live holily, we are as glasses in the which his image is as it were represented: and this is a brightness which cometh from above, but showeth itself here beneath. Now for as much as god acknowledgeth all that is good to come of him: this is the cause why he loveth that which is good: as it is impossible that he should do otherwise, seeing that he is the wellspring and fountain thereof. Otherwise he forceth not in respect of himself: that is to say, for his own profit, or advantage, that he receiveth thereby, he careth not how men do live. When men do the worst they can, shall they thereby take away the righteousness that is in God? Can they diminish his majesty? can they abolish his glory & honour? can they shorten the bounds of his kingdom? Not, they can not. In this sense than is it said, that God careth not what men do: but concerning us, let us consider if it be not our felicity to submit ourselves unto him, & to yield ourselves his obedient subjects. And seeing that he having no need of us, neither of our life, nor works, is yet so careful that we should lead a godly life: let us hereby know the love that he beareth us: as it hath already been said that he doth vouchsafe to join us unto him, and so to unite us, that if we live well, he saith his kingdom is established: if we live ill, he saith he reigneth no more. And how is that? Can we so hinder god, that his sovereign dominion should not remain unto him for ever? No. And why then doth he use such manner of speech? It is (as I have already said) to declare unto us how he loveth us: as it is said in the eighteenth Chapter of the proverbs, where the wisdom of God is brought in saying, that his pleasure and delight is to devil among men. God speaketh thus to declare unto us, that he will not keep his goodness shut up and concealed in himself, but will pour it out amongst us, that we may be partakers of it: & that he taketh such pleasure so to lighten us, to the end we should not be as brew beasts, but know him, & conceive of him as he teacheth us, in such sort as we might be lifted up on high into his kingdom. After the same manner dealeth he in all other things: for he delighteth to bestow his benefits upon us, & to give us such fruition of them, as he joineth himself unto us, & us unto him. God then is careful over us, that we should lead a good life, but not for that he hath any profit or harm thereby. This is the sum of that which we have to note. It is said moreover. Is it for fear of thee that be will reprove thee, or go to law with thee? Hear it is showed us yet more plainly, that we shall get nothing, by seeking-delayes with God, as we are wont to do with our fellows and mates. For what is the cause that men use so much cavilling in their controversies and debates which they have with men, but to defend themselves to appaise the party: or else to make him afeard, that he should no more prosecute the matter with such rigour? As for example. When any man is assaulted, he will consider: this man pursueth me lively: what shall I do? then will he use some way to scape: or else he will set some one at his adversaries tail, too put a flea in his ear, as they say: Thinkest thou not that thine adversary is too strong for thee? Or else he will stir up against him something under the ground: so that the man draweth back, and waxeth cold, and dareth not prosecute the matter as he had begun: for he feareth lest the mischief should fall upon his own head. So then because we are wont to make mortal men afeard, to the end we might escape their hands, and show them our teeth, and give them signs that we have ways and means to be avenged of them: we think we are able to do the like with God. And what a folly is that? must we not needs be void of sense and judgement? but because men be so arrogant as to think to practise the same things with God which they do to their neighbours: therefore it is said, thinkest thou that God holdeth his peace for fear of thee? Now what is the cause that moveth men to put their adversaries so in fear? because they consider, this man would do me injury, I must stay him: and although he set upon me, I will give him the repulse: or else I will found some means by the law, to repress him. The thing that stayeth us from troubling one another: is that when we purpose to defend ourselves, and the wicked seek to annoy us, we have the law that setteth itself between both parties: for when we make that our refuge, it stayeth them from executing that which they purposed to do: and thus we proceed, when we have to do with mortal men. But let us not think that God is led with any such affection. For why? what can we do unto him? can we make him hot or cold, as I have said? So then god doth not pursue us for fear lest we should prevent him, and set our foot upon his throat: for if he would but blow upon us, we must needs be overthrown: and they that so rise up against God, what do they but break their necks? It is as much as if a man should break his sinews and veins, whiles he laboureth to go up on high, and can not: he must needs miss of his purpose, and if he will force himself beyond measure, he shall break & bruise his whole body. This is then a deadly fall. So happeneth it when men are come to this devilish pride to lift up themselves against God. We must not think then that our God is afeard of us: for he will mock at such overweening, as it is said in the second Psalm. Well, it is true, that men make much ado when they conspire together. And specially if kings and princes confederate and join together against the living God, and the people also agreed with them, they make much ado: but it is but here beneath, and men are but as Grasshoppers, as the Prophet Esay speaketh of them. The Grasshoppers have so long legs that they can leap: but they must needs fall down again by and by. So then they will keep a great stir here: but will they leap above the clouds? No. And in the mean season he that dwelleth in the high places will laugh them to scorn. This serveth to show where God's seat is, that is to wit, above the heavens: so that men can never reach unto him: he shall there above in his rest laugh them to scorn, whiles they shall make here much ado. So let us learn, that when God doth cite us to appear, and layeth matter to our charge, it is not for that we be able to do him any hurt: it is not for any respect that he hath of himself to stay us, lest we should prevent too give the onset upon him first: not surely. Wherefore then? It is to make us feel the evil that is in us, that we might be thereby stirred up to seek some remedy, and with true repentance come unto him, to be governed according to his william. God therefore when he punisheth men, seeketh their health, and in condemning mindeth to acquit them: or else when they be chastised, he mindeth to ratify and confirm his justice, too show that no evil shall remain unpunished. And there withal also he intendeth to abate men's pride, for that they delight in their sins, & glory therein. God will bring down all those things, when he bringeth them to judgement. And so let us learn, no more to flatter ourselves, when we have any remorse inwardly, and be condemned by the word of God, and men show us our faults, and rub us on the galled back. Let us learn, I say, no more to use any startingholes: for we shall do nothing else but mar our market, for we may be sure that God is not afeard of us as though we could do him any harm: but he stirreth us up too the feeling of our sins, that we might be displeased with them: and by this means he reacheth his hand unto us, to lead us too salvation: or else he mindeth too double our condemnation, that we may be so much the more unexcusable in that we resist him, and beside the naughtiness that is in us, do also become so wilful and stubborn, as we will not bow, when he goeth about to bring us back unto him. This is the sum of that which we have to consider. Now Eliphas addeth moreover. Is not thy malice great? and are not thine iniquities infinite? Truly this is very ill applied to the person of job (as hath been already noted) but in the mean season we must hold us to the general doctrine, too the end we may apply it to ourselves▪ as it is needful for us. Let us note then, that by the mouth of a rude man, which had not such wisdom as he aught to have had for the apt applying of the truth to his use, the holy Ghost doth show us what we have to do, when we come to reckon with God: namely to know that we are in every point guilty, and by all means bound unto him, and that he is nothing at all bound unto us: and furthermore also that we can do him no harm. And that when he bringeth us to the law, and condemneth us, it is not for his own profit, but for our saluatinon and wealth? Yea let us assure ourselves that even when we be condemned, it is to the end that we might be afterward acquit by him, lest we should fall into that condemnation whereintoo the wicked shall be constrained to come in the end. On the other side, let us know, that when God bringeth us thus to judgement, it is too examine our sins, and too search out our whole life, to the end we should be displeased with our sins. But in the mean season when we shall have ripped up all that is in us, and think that we know what is there: let us understand that we have not yet perceived the hundred part of it. I speak even of them that have a clear sight, and flatter not themselves nor foster any evil. For howsoever it be, for as much as men be dull, and have a short and dim sight, it is certain that they shall not perceive the hundredth part of their sins. But God who hath a far more clear sight than we have, knoweth them. If we fall into a sin to day, and be manifestly convicted thereof, we will commit another by to morrow in the morning: yea and the day shall not pass without a great number of offences and transgressions. And we are ever new to begin again. For we shall not be convinced of one fault only, or of two, or of three, but of an hundred. And so what shall become of us then? When a man hath well examined his conscience, and findeth himself so many ways guilty, and then concludeth that God knoweth yet a hundred times more: where can he become thereupon? Must we not needs be astonished at it? must not our hears stand upright upon our heads, and we be plunged in the bottom of death? Thus much we have to note upon this place: that is to wit, that as often as in hearing the word of God preached, the vices wherewith we be spotted, are condemned: every man must enter into himself, and make his own process, and tarry not till God prosecute the law against him, but say within himself, Alas I have offended on this wise, and not only once, nor twice, but so many times and more. And if I have offended on this wise, there are divers other ways: so that if God would turn up my filthiness, what a thing would it be? I should be utterly undone. This I say would bring us to humility and repentance: so as we should not be so slack as we have been too approach unto our God: or at the lest we should be no more so stubborn to strive against his corrections. Yea and let us be so much the more careful too do thus, because we see the most part of men delight and glory in their sins: and where they should sigh & groan▪ and be utterly ashamed, they will be counted good Christians, yea of the perfectest that may be found. In deed they will say generally: I am a man, and all men must confess themselves sinners: but yet there is none that doth better than I: I know none that hath a better will to live well than I And who are they that say thus? Filthy naughtypackes, yea and so filthy that the air stinketh of their wickedness: and yet will they in this case make a plain mock at God. Now (as I have said) if we examine ourselves well, there shall remain unto us nothing but utter confusion, insomuch that we must needs acknowledge ourselves guilty, not for one sin, nor for two▪ but thoroughly and wholly, knowing that we are accursed of God, and most miserable, were it not that he hath pity and compassion on us. To be brief, we are here taught, that men must not confess themselves sinners before God lightly, and as it were for fashion sake: (as they do which think it enough to say: o I do not deny but that there be some faults in me.) Not, we must not do so: but we must make the burden so heavy as we can bear it no more. For indeed so shall God be truly glorified: which is not when men say that they have some small infirmities and imperfections in them: but when with David they speak of the greatness of their sins, and of the multitude of their iniquities. And as Daniel speaketh of it in his confession: who was an Angel in comparison of other men, and yet he sayeth, I have confessed my sins, & the sins of my people. He speaketh not as of some small fault: but he sayeth, our sins, O Lord, are great and outrageous. And so let us learn to acknowledge what we are, yea and that in such sort, as God may be truly glorified thoroughly and for the whole. Thus much for one point. And what hope may we have that God will receive us, and be favourable and merciful unto us, if we be not as it were overwhelmed with our sins that we have committed? Our Lord jesus saith not, Come unto me all ye that say, I am a sinner, there are infirmities in me: not, he sayeth not so. But all ye that are laden and weary, whose shoulders do bend under the weight of your sins. These are they that be called of jesus Christ, too the end they may found mercy in him, and in his grace: and not they that so mock with God, making a light confession, and being not once touched in their hearts. This is it that we have to note upon this word. Furthermore, to come to such a knowledge, we must particularly examine the sins we have committed: for a man shall never truly say, I am as it were thrown into the bottom of hell, unless he be well searched out, and have considered his sins, and marked them well one after another. Unless then we do thus particularly examine ourselves, we shall never perceive our iniquities to be infinite and innumerable. For this cause is the matter here couched in this order. For Eliphas after he hath pronounced in general terms, that the sin of job was great and his iniquities infinite, sayeth: Hast thou not spoiled him that was naked? hast thou not taken a pledge without a cause? Hast thou not withdrawn the bread from him that was a hungered? Hast thou not denied him water to drink that was a thirst? And in the mean season wast not thou confederate with men full of violence? This is the cause why God doth now persecute thee. It is true (as we have already said) that Eliphas doth job great injury and wrong: but in the mean season the spirit of God intendeth here to teach us the order which we must keep for to be truly humbled before God, lest we become hard hearted, and by that means provoke his vengeance in striving against him. To be brief, let us note that men shall never feel themselves sinners as they aught to do, except they do particularly consider themselves, and afterward enter into an account as it were by parcelmeale. True it is that we can never make an end, but we must always conclude with David: Who can understand his faults? But yet we may not therefore say, that things must be passed over lightly, and not be searched out to the ground. If an earthly judge can be sharp witted, and attentive too hear a process, which is but for the life of one man: must not we, I pray you, when we have offended our God, have therein a greater care? yea and when the process is not criminal, but only for some small sum of money: yet must the judge look nearly too it, too see whether there be witnesses too it, whether in their process they have proceeded aright, and that the things be verified: and yet the controversy shall be but for ten or twenty Florins, for an hundred crowns, or for some other trifle. And if the judge do not his duty, he must needs be counted guilty before God as a thief: for he is worse than a thief, seeing that he stealeth an other man's goods and substance, and that which appertaineth to one, he giveth unto another. And when God doth so far honour us as too make us judges of our own lives, yea and doth it for our salvation: shall we, I pray you, be excused, if we be negligent, and close up our eyes at that which is so good and profitable for us? It is certain that we shall not. So then let us weigh well that which I have touched: that is to wit, that men shall never truly know themselves sinners, as they aught to do, and as it is requisite, until they have examined their lives particularly. And indeed we see how David useth the matter. For one fault only bringeth him into the mids of the sea: when he seeth that he hath committed so heinous an offence before God, as to be the cause of the cruel murder, not only of one man, but of many, whiles he went about to kill Urias. Therefore when he saw the wickedness of his sin, the enormity thereof constraineth him, not only to think upon that fault alone, but also to consider himself more nearly, yea and to behold himself as in the mids of the Sea, and to condemn himself utterly. Thus also must we do. And therefore the popish shrift was a devilish thing▪ when they would have men shrive themselves in the priest's ear for to spew out their sins there, as if a drunkard should go spew out his wine, when he hath taken in somuch that his stomach is not able too bear it. God then will not have us to make such a confession: for it is clean contrary and repugnant to his word. On the other side also he will not have us too say, at one word, I have offended: and to pass over the coals lightly (as the proverb is here in this country) but to consider ourselves near at hand, and every man to enter into his own conscience, and to acknowledge thus: well, I am not only guilty before God for one fault alone, but for such a fault and such a fault: and not only for one time, but I still fall to it again. When we examine ourselves thus after such a special sort, we may well conclude: Lord our iniquities are infinite, our transgressions are innumerable. This is it wherein God will be glorified. Thus must the poor sinners be touched too the quick, and wounded in their conscience, that they may be displeased with their sins. In deed they that confess themselves in general terms and say, I am a sinner as all other men are: do well declare that they be not touched inwardly in the bottom of their heart, and that they cannot tell what it is to know their sins for to be displeased with them. But as for us, let us learn to search all our sins even to the bottom: and when we have gathered any number, let us know that there is a hundred times more, and let us be ashamed in ourselves, and acknowledge the condemnation, sighing before God, and saying: alas Lord, it is true that our sins are many in number, and our iniquities infinite: but let the multitude of thy mercies be poured upon us, as David speaketh of it. For the only way to obtain forgiveness of all our sins, is when it pleaseth God to cover them, & of his goodness to do them away, and to cleanse us from them by the power of his holy spirit.  
Now let us fall down before the face of our good God with acknowledgement of our faults desiring him to make us have a better feeling of them than we have had: and on the other side too make us behold his holy majesty, to the end that being as it were quite thrown down, we may be raised up again by none other means but by his mercy and grace which he hath showed us in our Lord jesus Christ. And in the mean season let us come and yield ourselves to the great saviour, as he calleth us unto him to reward us with the crown of glory, having no respect too so many miseries as are in us. So shall we all say, O God most mighty & heavenvly father. etc.   

The lxxxiiij Sermon, which is the second upon the xxij Chapter.  
This Sermon doth prosecute the exposition of the sixth seven and eight verses, and afterward of the text beer adjoined.  
9 Thou hast let the widows go empty, and the arm of the fatherless hath been broken.  
10 And therefore the snares do compass thee about, and so day ne fear doth trouble thee.  
11 And darkness maketh that thou canst not see, and the great waters cover thee.  
A Man might marvel how and for what cause Eliphas here accuseth job of such crimes as were never found in him. For (as we shall see hereafter) job had been a very courteous and liberal man all the days of his life: as he protesteth that he hath been the defender of the fatherless, the protector of widows, the eye of the blind, the legs of the lame, and that his hand was never closed to the needy.  
Wherefore then doth Eliphas accuse him to have taken away the goods and substance of his neighbours by violence? that he was not pitiful, that he had been a cruel man, that he had devoured his goods himself alone? It seemeth that in these things there is no reason. But we must note that Eliphas judgeth of the person of job by the affliction: and this is the cause that he mistaketh all things: as we have showed before, that we must beware when God punisheth a man, that we do not conclude thereupon that he is a wicked man, and that he is handled according to his deserts: for that is a setting the cart before the horse, as the Proverb sayeth. Even so dealeth Eliphas, and therefore his judgement is corrupted. Furthermore that which he here propoundeth, must not be simply understanded: but it is as much as if he should exhort job well too consider his whole life, and seeing that he is so afflicted after a strange fashion, he should conclude that he had been a wicked man, and that his offences were so outrageous, that God had powered a horrible vengeance upon him. As if he should say, see if in the time of thy prosperity, thou hast not been cruel: Look if thou have not constrained poor men too evil things? Consider if thou have not denied him aid that required it of thee? Way with thyself whither thou have not been a contemner of God? and seeing that now thou remainest yet in it, and wilt justify thyself: it is a token that thou makest a plain mock at God, for it is time for thee to humble thyself now or never. And seeing thou art thus thrown down, must thou not needs acknowledge thy judge, and condemn thyself? But now thou still continuest in the mind too fight against God: I must needs therefore conclude that thou art a mocker and a scorner. Thus doth Eliphas here proceed. Hereby we see what a thing it is too judge so rashly: for we consider neither that which is good in men, nor the virtues that God hath placed in them, and we use trifling and light conjectures where no colour or show is. Had Eliphas ever seen in job that thing which here he layeth to his charge? Not surely, as job doth afterward declare it. Why then doth Eliphas thus reprove him? because he is soreincombered with this foolish fantasy, seeing that job is grievously punished of God, it must needs be that he hath committed some crimes, yea and that God hath utterly rejected him. This is an evil conclusion that Eliphas maketh. And why? God will sometimes punish his servants not according too their faults that they have committed: but to try their patience: and beside that, to show, that if he deal so with a green tree, what shall become of that which is dry? Furthermore he intendeth to mortify them concerning this world, and to teach them, that the miseries which we suffer in this world, shall be no hindrance to the blessedness that is promised us, though it be hidden, and is not showed in this world. We see then that God hath many causes too afflict his. Now if we conclude thereupon, that his afflicting of them is for that they led a cursed and wicked life: it is the next way to pervertal. But yet there is a thing behind that is worse: which is that we enter into foolish conjectures. And what are they? This man hath been to men's sight a man of a good conversation: and how then shall we found in him the cause wherefore he hath deserved to be so dealt withal? This is it that giveth us occasion to dream, and dote as Elphas doth here. Wherefore we must be more sober and refrain ourselves when we go about to give judgement upon our neighbour. And therefore let us not go to it at adventures, but let us examine well their life: and when we know a man to be a wicked person, and a despiser of God, so as his faults be notorious: then we may well say, that God punisheth him. And why? too the end that we should be taught by his example, and that the same might be a profitable lesson for us. Besides that, when we perceive not in a man the cause why God should punish him severely: if any calamity happen unto him, let us stay our judgement, and practise that which is here alleged out of the Psalm, that is, let us be rather pitiful and inclined to the good part, and think, all as, if our Lord would deal with us according to our deserts, what should become of us? For we are no better than this man: yea we may say that we be worse, and yet we see how he is plagued. By this let us learn, that God will lead us farther, and showeth us that our life is nothing: and that moreover he intendeth too exercise his in divers battles, and when they shall have showed themselves patient in the mids of their afflictions, he will have them comfort themselves in this, that they know there is a better rest prepared for them in another place. Thus then must we in this case proceed. Now let us particularly examine that which is touched here. Eliphas saith, Thou hast taken a gage of thy neighbour without cause, thou hast spoiled him that was naked. Hear we see that our sins cease not to be odious in the sight of God, although men condemn us not. For if a man be so cruel to take a pledge of some poor man when he dareth him at his need: if he take from him either the coverlet of his bed, or his coat wherewith he should be clothed: no man will sue him in the law for it. For if he should be sued there, he should be acquitted. And why? he hath lent him his money, and it was lawful for him to take a pledge for his assurance. Before men, he can by no means be constrained: but we must not therefore think to be acquitted before God. And therefore when we think and persuade ourselves to be just and innocent before God, because we have not been reproved before men: we are deceived. For worldly policy serveth not too bring us to the perfection, that God requireth of us as of his children: it is sufficient that by it we be so maintained that every man may enjoy his right, that the strongest carry it not away, and that deceit, extortion, injuries, and outrages be punished. To this purpose should worldly policy serve. But when we come before God, it is not enough for us to allege, I have been no thief to be led to the gallows, or to be whipped, I have murdered no man that I should be condemned to death, I have committed no crime that bringeth with it either bodily punishment, or infamy. When we shall have alleged all this, it is to no purpose. And why? for if I have borne my neighbour but a secret grudge, I am already accounted a murderer before God. If I have attempted to corrupt and abuse another man's wife, or if I have looked on her unchastely: lo I am condemned as a whoremonger, if I covet an other man's goods, and seek to draw them unto me although men do not cast it in my teeth, yet am I taken for a thief before God. We may then out of this place gather a profitable doctrine: which is that we may not flatter ourselves when men cannot charge us in our whole life that we have been sued in the law for any our misdeeds. To be short, though men may judge us as righteous as may be, yet must we not think that we be scaped for that. And what is the cause? he that shall have taken a pledge for the assurance of his money, is counted before God sometime for a murderer. It is here said expressly, to take a pledge without a cause. And why? for simply the thing is not evil of itself, neither doth God utterly reject it, that is to wit that a man should take a pledge. For if it be lawful to buy another man's goods, it is lawful to take a pledge. Behold, a field or a meadow is laid to pledge, which thing God doth not condemn: and likewise if they bring some part of their movables: the same of itself aught not utterly to be rejected: but it is said that it is evil too take a pledge without a cause. And how is that? Eliphas addeth his mind, so that we need not to seek any other gloze. He saith that job hath taken a pledge of his neighbour, that he hath spoiled him that was naked. And this is according to that which our Lord declareth in his law, namely that the pledges which we take, should not be of that which serveth to a man's ordinary need. For if a man be spoiled, and be a cold, if we be so cruel as to take his coat, the same is a kind of murder. If a man forego his bed for the relief of his hunger, or lay his coverlet too pledge for corn or other things necessary for his sustenance: he that taketh it, is very unkind. For so farforth as lieth in him, he killeth him: only he changeth the kind of death: and it is as much as if a man were in danger to be hanged by his own hands, and I will untie the rope for him, but in stead of that, I will cut his throat. So then when a poor man shall have nothing to eat, and shall be constrained to give away his bed to get meat: this is too villainous a cruelty, and such as can by no means be excused. And therefore our Lord saith in his law, take heed that the pledge of the poor man remain not with thee all night. When thou seest that the same serveth him to his necessary use, and that he cannot be without it but he must sustain harm by it: restore it him again: and if thou let the poor man have his bed again & relieve his necessity, his sides shall bliss thee: and if thou have restored unto him his garment, so that he be not a cold, his body shall bliss thee. Contrariwise when a poor man is put from his bed and diseased through thy wickedness, for that thou hast been so ungentle that thou wouldst lend him nothing without a pledge: although the poor man do not cry for vengeance, but is as he were dumb, yet shalt thou be accursed, and his necessity shall be sufficient to call thee to account before the judgement seat of God. This is now the mind of Eliphas. Yea saith he, thou hast spoiled him that was naked: that is to say, when a poor man came unto thee, and required to borrow money of thee, thou didst not consider when thou tookest a pledge of him, whether he gave thee his cote, or his bed, or his pot, or his pan, so that when he had bread, he knew not how to eat it: for thou hast taken from him the thing whereof he stood in great need. We see then that for to walk sincerely before God, and to live together as brethren, it is not enough for us to keep the earthly laws and to do nothing against worldly policy: but we must ascend higher, that is, we must keep this equity of nature, to do nothing to any other man, but that which we would that other men should do to us. Therefore let every man consider well what he would that other men should do to him, that is to say, what he would judge to stand with equity, if he were in the like need. Now there is none but can say very well, why should we not? for our Lord commandeth us to cherish one another: and when I am hungry, I am in danger also to be a cold: and he that pulleth my coat off from my back, doth not he declare that he seeketh nothing else but to cut my throat? we can allege this reason very well for ourselves. Then if we do the like to another, shall there need any other judge than ourselves to condemn us? This is a brief sum of that which we must learn out of this place. Now it followeth afterward. Thou hast not given him water to drink that was athirst: thou hast withdrawn thy bread from him that was hungry. Hear Eliphas showeth that it might be that job was punished of God for that he had not been so pitiful towards men as to relieve them in their need. Now that we may gather some fruit out of this doctrine, we must leave the person of job, as we have before touched: and therefore let every man consider himself when God visiteth us, and dealeth with us so rigorously, so as we are compelled to feel our sins: I say let us examine the matter well, whether it be not because we have not showed such courtesy towards our neighbours as was commanded us, and as we aught to show. Hear it is said, that he that stoppeth his ears when the poor crieth unto him, and requireth aid at his hand, shall cry himself, and shall not be heard. Behold God threateneth us, that if we will not vouchsafe too help them that require aid at our hands, when we have power and means too do it, he will suffer us to fall into some mischief, yea the richest and those that live most at ease: for God hath in his hand many rods too chastise us withal, which we at the first do not conceive. Truth it is that they which are rich hope they shall never fall into any perplexity, and think that although trouble and confusion should happen through the whole world, yet should they remain in peace. But our Lord declareth that they which will not help their neighbours at their need, nor make any account of them, shall come into their place, and shall not be holpen, neither shall there be any too relieve them: not they shall not be heard from above, and if they fle● unto God, the gate shall be shut unto them: as it is said, There shall be judgement without mercy to him that would show no mercy. And it is the most horrible threatening that can be used against us, when God declareth unto us that he will deal with us without mercy. For what can we look for if God have not mercy and pity upon us? we must needs all be swallowed up. Undoubtedly, God depriveth us and barreth us from all hope of his goodness, when we be so cruel towards our neighbours. Therefore if God visit us, and our afflictions be great, let us learn to search out diligently the cause wherefore, and too examine the matter thus: goto, I have had means to help those that stood in need of worldly goods. But how have I holpen them? have I discharged my duty herein? if there were any that had need of my help, have I endeavoured myself too help him? if any came unto me, was I ready to communicate my goods unto him? If we know that we have not done our duty in this behalf, let us sigh before God, and know that he showeth us great favour to put us in remembrance of our faults. Furthermore let us note, that all these are fond and foolish startingholes to say, What? should I leave myself bore of mine own goods? is not that which God hath given me mine own, too dispose thereof as much as shall seem good unto me, and no more? And if I have goods, I have not stolen them: and if I do no man wrong herein, why should it not be lawful for me to enjoy that which I hold of God? For I give him thanks for it, acknowledging that it was given me of him. I say we will think it well done to allege all this. For although our lord do give unto the rich that which they possess, and though they have it by a lawful mean in such sort, that they can protest that they have it of him: yet followeth it not that they may use it in such sort, as they should have no regard unto the necessity of another man, or that they should do it but lightly. For where God bestoweth riches upon us abundantly, he doth us the honour too make us his stewards and receivers. Now we see that a receiver hath not only the charge to receive and heap up goods, but also to distribute them when his master commandeth him. Seeing then that our Lord appointeth us as stewards of the goods which he putteth into our hands: he will also have us to distribute them. And where? We know that he hath no need of us to disburse any for him: he would have us then to help our neighbours and those that stand in need: and therefore they that have abundance of wealth must not allege, O this is mine own, yea it is so indeed: howbeit with this condition, that thou shouldest help those that stand in need thereof. But that thou shouldest devour it thyself alone, God hath not given it thee too that end. Truth it is that no law can be made in this behalf as saint Paul declareth. For it is not as if a Prince should levy a subsidy, for he will require some quantity of the goods that every man possesseth, and thereupon must the cessement be made. God doth use no such proceeding: for he loveth those that offer unto him of their mere liberality, and (as saint Paul saith) with a cheerful heart. The rich then must not give unto the poor as of necessity and constraint: but with a free and frank heart. And therefore if our neighbours be hungry and thirsty, and we knowing of their necessity do not relieve them: we be not to be excused. For than we have devoured and abused the benefits that God hath put into our hands. When we do thus, I say, it is certain that God will count us guilty as murderers. And thus much concerning this verse where it is said, that he which is punished of God hath denied to give a poor hungry man bread, and hath not given him water too drink that was thirsty. Now it is added furthermore, the mighty man in the mean season possessed the earth, and be that had authority dwelled therein. This serveth to show that the rich men have no compassion because they live at ease. For they know not what it is to stand in need, they know not what necessity meaneth: and therefore they are not touched therewith. Too be short, when they be full, they think that all the world is so as well as they. This is the sum of Eliphas mind in this place. Now he applieth the same to the person of job. He upbraideth him that the earth was not made for a small number of men as the rich men think, which have never enough, but daily are purchasing more and more, saying thus too themselves: This would serve well for my purpose, I must needs get in such a piece of ground. They need but six foot when they have their full measure, that is to say when they shall be buried: and he that hath goods enough to found a hundred persons is yet afeard he should starve for hunger. Like unsatiable whirlpooles as they are, they would not content themselves if they had the whole earth in possession, but would (if they could) pull the Sun out of the Sky. For it grieveth them that the poor should have so much in common with them as to enjoy the brightness of the sun: Thus these whirlpooles would devour all, and think that the world is made for none but them. Eliphas reproveth here such vanity, according also as it is worthy too be condemned: howbeit he doth not well too apply the same to the person of job, and yet this doctrine is profitable for us. So then let us understand, that if a man abuse his credit, and cease not to gather deceitfully because he hath always where with to compass his matters and too bring them too pass, but is of unstaunched and unsatiable covetousness, and saith, I will have such a thing, and I can yet wind in such a thing, and therefore nippeth and pincheth on every side: it is all one as if he would have the earth too be made for him alone. And this is it that is meant hereby, saying, that they which have authority in the earth devil therein. True it is that our Lord would, there should be government: it is not amiss that there be rich men and poor: and both are created of God saith Solomon. In so saying he meaneth two things, that is to wit, that the rich should not despise the poor for as much as they are the creatures of God: nor the poor condemn the rich, for as much as God would there should be both riches and poverty. So than it is very lawful for a man to have riches in possession, and to enjoy that which he hath: But yet must he know, that we live in the world with condition to use mutual participation one to another, and God doth not only give an habitation or dwelling to them that can live on their own, but also saith that he hath given the earth for an inheritance to men. And the same is spoken generally. And therefore although there be some in the world that have not one foot of land: yet must they have a dwelling place in the world, at leastwise for their money, if they have it not of their own: yea even in a strange country, if they be not in their native country, and if God will so try them. And if the rich that devil by them, go about to drive them a far off by spreading of their wings abroad: it is as much as if they were angry with god, & in despite of him would take the whole world into their hand. This is it that we have to note in this place: and it is a profitable lesson, to teach them which are advanced to credit, not to be blinded with pride, not to abuse their authority as they are wont to do. Then if a man be rich, let him consider that he must not therefore occupy the whole earth. If he be in authority, he must not therefore despise the poor which are of no estimation. Not: but they must support one another & so behave themselves, that he which is rich may offer some means to the poor to live with him, & that they may get their living honestly when they travel for his advantage. Let him that is poor (although he have nothing of his own) content himself, seeing that it pleaseth god to make him able to get his living without doing injury to other men: & let them so deal one with another, as common society may be maintained, and every man be nourished and sustained. Thus then are the rich men warned not to despise the poor so proudly as they were wont to do: & the poor also to walk according to their degree and small ability: and all men to live as though they were lodged in this world by the hand of God and nourished by his grace. This is the sum of that which we are taught in this place. It is said moreover, that job had sent away the widows without any succour or aid, and that he had broken the arm of the fatherless: that is to say, that he had so thrown them down: that whereas the poor fatherless should have been succoured, they were rather oppressed. And here is special mention made of widows & fatherless children, because the Lord doth specially commend them for that they have lest succour. For the wife is under the shadow of her husband and under his protection so long as she hath him alive: and he also that is come to man's state, is already able to maintain himself. But a poor widow hath neither Counsel nor means: and a poor fatherless child knoweth not what things mean. These therefore are more ready to be spoiled, & therefore our Lord would have them so much the more commended: for we are wont to pleasure them of whom we look for recompense. But contrariwise God intendeth to prove our charity, whither we will do good to them that are not able to requited us. And besides that, look where men be oppressed, there must we apply such means as God hath given us. The same is to be seen in widows & fatherless children: & therefore God hath commended them unto us. He joineth also strangers with them, because they have not many kinsfolk, nor are allied or linked to a long train of friends by whom they might be maintained. So much the more it becometh the children of God to have pity upon such persons. To be brief, we see that God in his law & throughout the whole holy scriptures, declareth himself to be more grievously offended when widows and fatherless children & strangers are afflicted: than when any other men are hurt or harmed, because that they be destitute of all succour. And therefore so much the more must we have pity on them: and because they have no means to requited us, we show ourselves to be the children of God, when we extend our charity to them, and also God doth acknowledge the same, and putteth it in his accounts: and therefore let us not doubt but it is much more profitable so to entreat the strangers, widows, & fatherless children, than if men had already recompensed us. Contrariwise when we vex those that as now do lie open to so many injuries, and do add evil upon evil: we are come to the accomplishment of all mischief, and it is a token that we are void of all humane judgement, and become like unto brute beasts: & therefore Eliphas (to reprove this sin) saith here, thou hast rejected the widow and not succoured her: thou hast not holpen the fatherless when he was trodden under foot. To be short, let us assure ourselves that the lord would have the weak to be supported by them that have best means and are most able. If we do not so, we show ourselves not to be the children of God. For whereunto doth God look? or wherein doth he chief exercise his mercy and pity? upon them that are oppressed and can bear no more. It is said that we must resemble our heavenly father. The trial whereby we should show that we are not called in vain to be his children, is when we are become like unto him. Now we know that although god be pitiful to all his creatures, and although his goodness be poured out upon all men: yet nevertheless he telleth us specially that he regardeth them that are trodden under foot and oppressed through injuries and violences, and that he will help them, and be the defender of the fatherless, and maintain the widows and strangers. Seeing that God declareth thus much: it behoveth us to be like unto him in that behalf: and if we do the contrary, it is a token that we forsake God, and the favour that he hath showed us in choosing us to be his children. Thus much we have too note in this place. Now let us come to that which Eliphas saith: For this cause do snares compass thee on every side, and sudden fear maketh thee astonished. We must always remember that which hath been declared afore: namely that this was misapplied to the person of job. But therewithal let us bear in mind generally also, that these things are laid before our eyes, to the end we should know that all miseries and calamities are chastisements which God layeth upon us for our sins. Truth it is (as hath been already said) that God will not punish the sins of men all alike: nevertheless we suffer not any thing but we are thereby admonished too examine our lives, and to sigh and groan before God, acknowledging ourselves guilty before his majesty. Thus much for one point. Furthermore, although God purpose some other end than the punishing of our sins: yet it behoveth every of us to consider himself when he is visited of God, and not to shut our eyes when God doth show us the light: if then at any time we be afflicted: Let us understand that god hath laid his snare for us. And why? For that we were as wild beasts. For if we had walked as the sheep of his fold, he would not have laid his snares to take us. No man will lay snares for Ewes and weathers: they are beasts that are easily handled: a man needs but whistle & they come. So than if we would willingly come at the only voice of our God: he should not need to hunt after us, nor to lay snares for us: for so men are wont to do with wild beasts. Let us know then that if god deal rigorously with us: it is for that we have rebelled against him: & thereupon let us examine our lives, and inquire whether we have not offended him. And moreover when such fear cometh upon us that we be astonished therewith▪ because we have not walked quietly in the obedience of our God. For unto them that are at peace with him, he promiseth that he will keep them, although they were besieged of their enemies: and that although they were in the mids of many dangers, yet shall they be always in safety, and sleep quietly and rest under his shadow. Therefore if we be astonished with fear: let us understand that God punisheth us because we have not simply walked under his obedience. To be short, even as peace is a singular gift of God: so troubles that come upon us, are curses sent from him. I said that peace is a singular gift of God: & how is that? when we shall have called upon God with a true assurance that he will hear us, and that he requireth nothing else but that we should come unto him: it is an inestimable benefit, and such a treasure as can never be sufficiently valued: neither can we obtain the same but by the means of faith, when we know that God is our father in our saviour jesus Christ. Now this is not understanded only of the eternal salvation of our souls: but also for that in this world we have the privilege to run unto God, and to commend our lives into his hands, and to seek him in all our needs and necessities. When we shall have gotten this peace, that we can stay ourselves upon the providence of God, and cast all our carcks & cares upon him, it is a singular benefit that god hath bestowed upon us. Contrariwise, when we are troubled, it is said it is an extreme curse. And why? Is not the state & condition of man most miserable when he is in such fear and astonishment, as he seeth nothing but dangers on every side of him, and yet cannot come unto God for to found rest and assurance in him? when man is in such fear, is he not already as it were in hell? Yes surely. And therefore let us assure ourselves that although all things come to pass as we would wish: yet if we have not peace, it is nothing. Howbeit let us note also, that we must not seek our peace in this world, as the wicked do▪ for so long as they are not troubled nor molested, they persuade marvelous things to themselves, they triumph thereupon, & do all things to spite God withal. We must not have a peace that proceedeth of retchlessness and blockishness. And why? For they which so triumph in this world, have never any peace, but while they forget God▪ and that is a cursed peace. It were better for us to be in trouble that we might come unto our God, & seek means to be reconciled unto him, than to be so past feeling. Let us note then that our peace may not be only while we live at ease: But it must be grounded in God & have respect unto him. In the mean season, let us know that when we are in trouble, it is God that visiteth us for our sins: yea and also by this means he calleth us unto him to the end we should seek such peace as he hath promised us from him. In deed Eliphas showeth, that the troubles whereof he speaketh, and the fear wherewith job (as he thought) was seized, were only for that he could not trust in the goodness & favour of god. And this is a very profitable thing and worthy to be noted. For it may happen that even the faithful shall be in great troubles & anguishs (as they are not altogether without feeling) and yet God ceaseth not to give them light. When they see themselves in this case, as it were in deep dungeons: yet have they always some light from God: they feel his goodness: and when they have received some comfort, he leadeth them still forth so as they be stayed upon his promise which is infallible: To be brief, what assault soever they have, they always lift up their heads looking for their salvation from him. It is as when a man is ready to be drowned, and God reach him his hand: Behold he is as though he were restored to life again & looketh up to Heaven. But when we have no light, and darkness compasseth us on every side, so that we can perceive no goodness from God, nor that he is minded to show us any favour: then are we in a woeful case. Therefore if we will be assured in all these spiritual battles which we must abide in this world, which are so many fears & troubles as God sendeth to try our constancy and steadfastness: Let us determine with ourselves to set our eyes upon this light that he showeth us, that is to say, upon the promises that he maketh us which are contained in his word. And if we hearken diligently unto them, to stay and repose ourselves wholly upon them: Let us not doubt but he will give us such quiet and rest, as we may say, Lord I will not be afeard of any evil, although I should walk in the shadow of death so that I be under the shadow of thy wings and in thy protection.  
Now let us fall down before the face of our good God with acknowledgement of our faults, desiring him to give us such knowledge of them, as it may not only 'cause us to confess them, but also to hate them, and too be displeased with ourselves for them, and too seek means too be absolved of God from them, beseeching him also that he will so guide us by his holy spirit, as we being wholly in his subjection and obedience, may seek nothing else but to yield ourselves obedient unto his william. And for as much as he commandeth us to live together in this world as brethren: let us continued in this brotherly unity which he hath consecrated among us, and let every man employ himself to help his neighbours to the end that we may unfeignedly call upon him as our father, and that he may acknowledge and avouch us for his children: as he hath given us the testimony of this adoption in our hearts by his holy spirit, and by the grace that he hath showed us in our saviour jesus Christ. That it may please him to grant this grace not only to us but also to all people and nations of the earth. etc.   

The lxxxv. Sermon, which is the third upon the xxij Chapter.  
12 Is not God on high in the heaven? and behold the height of the stars how high they are.  
13 And yet thou ●aist, how should God know? can he judge through the Clouds?  
14 Do not the clouds hide him that he can see nothing? & he walketh in the circle of the heaven.  
15 Hast not thou marked the old way wherein wicked men have walked?  
16 Which were thrown down before their time, & their foundation was as a river dried up.  
17 And they said unto God, departed from us, what can the almighty do unto us?  
AS we saw before, Eliphas did wrongfully accuse job, as though he had lived wickedly among men: And now perceiving that job did not acknowledge the condemnation to be true: he addeth, that he is a despiser of God, as in deed men fall into such extremity when they be given to evil, that being corrected at the hand of God they do not return, but are rather so much the more hardened. Therefore when the scourges of God cannot tame us, it is a token that we are utterly past hope of recovery. For the true medicine to bring us again into the way of salvation, is that God should show us our faults and make us feel them. They then that so kick against the hand of God, declare thereby that they are past amendment, & that their diseases are incurable. True it is that this is ill attributed to job, but yet we must follow the order which we have hitherto kept, that is to wit, that seeing the doctrine is good and holy, every one of us must take some profit by it. Let us first note, that they which do not humble themselves under the hand of God when they be chastised by adversity, declare that they have no religion nor faith in them, nor aught else but the contempt of God. For although we have been so foolish as to stray out of the way, and too continued our wicked life while God did wink at us: yet it is time to amend them or never, when God doth visit us and as it were constrain us by force. If God did but speak unto us: it aught to be enough for us: but when he striketh us, he doth as it were add some help to his word because we are to dull upon the spur. Now if this will not amend us: what should a man say, but that we be as it were children past grace? This is it then that we have first to note. And concerning the person of job, seeing that he which was (as we have already declared, and shall see hereafter more at large) of such perfection, was for all that blamed and sustained such reproach, as to be accused to have been a cruel man and an unjust dealer & finally was counted a contemner and despiser of God: If at any time men do condemn us so wrongfully let us learn to be patient. For God will suffer us so to be blamed, to the end we may learn to walk as it were before him, and not to be led away with ambition, nor to hunt after the glory & praise of men, but too content ourselves when our consciences be quieted before God. We know that of nature we are inclined to such foolish pride, as we would be praised: and if there be any goodness in us, we would that all the world should know it, and that no man should refuse us. Now you see here how ambition is mixed with it, insomuch that it is enough for us if men esteem us, and that our pertness may be raised here in this world: and in the mean season God is quite forgotten. And therefore it is for our profit that our Lord suffereth men to do us wrong: and that when we go about to do well, they turn it all to evil, so as we be blamed and slandered by them: this tendeth to our profit, to the end that we should learn too have God for our judge, and content ourselves when we be allowed of him: and then although the whole world reject us, let us set light by it. And if we think this too hard: let us set before our eyes the example of job, who far passed us in all holiness, and yet we see how he was wrongfully misused: and this was not done without the will of God, to the end that he might learn this lesson that I have spoken of, namely that we must not seek to be honoured of men, but that it aught to suffice us to be allowed of God, and that our consciences do testify unto us that he doth accept us. Now let us come to the reasons that Eliphas useth here. What? knowest thou not that God is above? Behold the height of the stars how high they are. For as much as Eliphas accused job of ungodliness & contempt of God: he useth an exhortation. At the leastwise (saith he) behold God. And in deed the only means to awake us when we are fallen asleep, and when we think not on our sins, or when there is any pride or rebellion in us, is only too think upon God, and the same will be sufficient to bring us again to reason. And why? For whiles we remain here in this world, we conceive such a fleshly assurance, that we care for nothing, and no marvel: for we see nothing near us that can trouble us, considering that already of ourselves we are full of pride. Well then we must come to God: and when we behold his majesty, them spite of our teeth we must learn too cast down our head, and too reverence the infinite highness that is in him. And therefore the order that Eliphas keepeth here is very good: and we aught to observe it for a rule. As often as we are not touched with our sins, nor do think upon the vengeance of God, but are drunken with our pleasures, and too be brief, do delight in mischief and cannot be brought too repentance, the very remedy is to think thus with ourselves: Well, there is a judge before whom we must tender an account. And what is he? is he a mortal creature? alas, Not: when we come to conceive the incomprehensible majesty and inestimable highness that is in God, we must needs be so abashed as too humble ourselves, and be no more puffed up as we were. This is the mind of Eliphas. Is not God (saith he) on high in heaven? Why doth he thus speak of the seat of God, but too discern him from the creatures and things of this world? Truth it is that God (as he is of an infinite essence) is not enclosed in the heavens: his majesty is spread through the whole world, he doth also fill the earth, as it is declared. The heavens do not comprehend thee, (said Solomon) when he dedicated the Temple: and God himself in his Prophet Esay saith, Heaven is my royal throne, and the earth is my footstool. God then is not enclosed in Heaven: and yet is it not without cause that the scripture speaketh so. And why? there is in heaven as it were such a mark of majesty and glory, that when we lift up our eyes thither, we must needs be moved therewith. Let us behold the earth here beneath: true it is that the works of God that are there to be seen, do stir us up to magnify him. Howbeit for as much as we are not touched with such a reverence when we have walked about here & there beneath, as when we look up to heaven, because there is a mark and print of the majesty & glory of God: let us not think it strange that the holy scripture, when it intendeth to move us to honour God, saith unto us, that he is there above in heaven. And in deed if it should be said unto us, God is in this world: for asmuchas we be carnal, & our wits always way bending downwards, we would fasten him to a pillar, to a house, or to a mountain, or else we would set him over head and ears in some river: such are the fancies of men. Now to the end that when we think upon God, we might learn to imagine no earthly thing, but pass beyond this world, and not stay on our own senses and fantasies: it is said that God dwelleth in the heavens, to the end we should know that it lieth not in our power to enclose him in this world, and to conceive what he is (for we can never comprehend him: our senses have to small a measure) but rather that we should learn to reverence him with all humility. For this cause it is said that God is above in heaven. And if this same were well known unto us, it is certain that all superstition would easily be redressed: as in deed it is sprung of this, that men would comprehend God according to their own capacity, whereas they are not able to hold him. For always their senses would feign be occupied in searching out curiously what god is, & thereupon they forge him, & conceive him to be such a one as seemeth best to them: as though God were carnal. And this is the cause why he draweth us so carefully from thence, and showeth us that we must imagine nothing of him as we think good: for it is blasphemy & sacrilege so to transform him, for that we turn his truth into a lie, as S. Paul speaketh of it. Albina they that forge idols, & transform God according to their own brain, are falsaries: not for falsifying any public writing, or matter of record, but for abolishing the majesty of God: and this is such a heinous treason against God, as it passeth all other. Therefore all they which build such foolish fantasies according to their own appetite, are guilty of such treason. So much the more than aught we to remember well this lesson which is taught us here: that is to wit, that god is above: to the end that as often as we speak of him, we may know that our seses shall fail us, & vanish away an hundred times before we can come to that highness: and that we must worship him humbly, conceiving nothing else of him, but as he hath taught us by his word. For that is all our wisdom: and (as I have said) if this doctrine were well printed in our hearts, the world should be purged of all superstitions that have always reigned in it. How happeneth it that men have so forged idols, & thought that God was not nigh them, except they had some remembrance (as they say) or figure of him? It was for that men took leave to comprehend God, and to think of him that which was nothing so. This was then the fountain of all superstition: and when men did thus make them visible shapes, it was because they knew not the highness of God, nor his incomprehensible majesty And this is it that we are taught, when the people of Israel requiring to have some visible sign to represent God, saith, we will have him go before us: that is to say, we will have him there as a subject unto us. Howbeit we must not so press unto God: but as (I have said) we must reverence him with all humility. And furthermore, when men thought too serve God after their own fashion, and framed laws for themselves, saying this will be good, and such a thing will be acceptable unto God: it was because they would make him like unto themselves, as though he delighted in all the small toys which they had invented: that is to wit, outward things: & so doing they transformed God, as though they would pull him out of his heavenvly seat, to draw him down hither, or as though he were a creature, & a fleshly thing. So then we see, that all these fond devotions used in the papacy, and termed there the divine service, sprung of this, namely that they knew not the highness of God. For then would they have concluded thus: God is not delighted in the things that seem good in our own eyes: for he is of another nature than we be: he is a spirit, & therefore must we serve him after a clean contrary fashion unto that which pleaseth our nature: nother must we in this case presume to attempt any thing of our own heads: but we have his law, in which he hath declared his will unto us, he hath prescribed us our rule, let us hold us unto that. This is the sobriety which God▪ requireth by his word, & whereunto he would have us to submit ourselves without swerving any thing at all therefrom. Hereupon Eliphas saith, Behold the height of the stars how high they be. This is according to that which I have already said: that is too wit, that forasmuch as the creatures here beneath do not move us sufficiently to the fear and reverence of God: we should behold the sky: for them are we the more lively touched. True it is that it is too villainous an unthankfulness yea & a want of senses, when we are not moved to honour God, though we opened our eyes but only to consider the things that lie at our feet. For doth the earth bring forth so many fruits by his own strength? the food that we receive thence, cometh it of his own nature & disposition? And therefore although a man should look no farther but at his feet, it is certain that if he open his eyes he shall be convinced that there is a God, whom he aught to worship: but for as much as we be dull and gross headed, that doth not greatly move us. What must we do then? To help such rudeness and infirmity, let us look upon high: & then must we needs be very brute beasts, if we be not moved at the sight of the sky and of all the order which is to be seen in the stars, & so goodly & exquisite a disposition, which doth sufficiently testify unto us, that there is a wonderful majesty of God. Men then must needs be astonished when they behold the sky. Furthermore sith we know that the sun and the stars are so noble & excellent creatures: thereupon let us add that which is taught us here: that is to wit, that God is above, & that we cannot reach unto him. When we know this, must we not needs be ravished with much greater admiration? we see that the Heathen men which were not taught, were moved to idolatry by beholding the Sun, the Moon and the Stars. And why? for they saw there such glory & dignity, as they thought they should have done great wrong & injury to the sun, if they should not have worshipped him as God. And it is certain that men in this case can do no otherwise when they have no better direction: yet say I not that the heathen a● therefore to be excused: for they have conceived that the Sun & the Moon are creatures, yea even lifeless creatures which have no feeling: but yet they having no scripture nor law to be taught by, could not but be touched with this glory & highness which appeared in the sun & Moon. By reason whereof they were moved to worship them & to make idols of them: & this error shall serve to our condemnation after another manner. For seeing that God speaketh unto us, & declareth himself so fully to give us record of his majesty, & showeth us the way to come unto him, & therewithal doth offer us as it were autentick seals in the sun and Moon to ratify that thing unto us which he had spoken by mouth (as there we see a proof of it in effect:) I pray you shall we not be double guilty if this consideration do not move us and make us to worship this great God & his incomprehensible majesty, and to humble ourselves under the same. This is the sum of that which we have to learn out of this place. Let us now come to that which Eliphas casteth in Job's teeth: namely that he did not think that God marketh things here beneath. For he chargeth him with this ungodliness to say, that God walketh in the circle of heaven, and that the clouds are a stop unto him, so as he seeth not the state of men to govern them. The thing that Eliphas doth here lay falsely unto Job's charge, is to be seen in all the wicked men of the world. For in as much as they perceive not that God is here near unto them: they conclude, that they are so far off from him, that they may sport themselves as though he saw them no more. They be like these blind wretches, who when they have no visible shape of God, think themselves utterly undone, and that God is no more among them. If the Papists see not a crucifix that may mow upon them, or if they see not their marmosets, they will say, what now? Where is God become? They can no more skill of religion, they know not what christianity meaneth, they pray no more unto God, unless they have their marmosets, and may kneel down before a block, or a stone. And so were the heathen always wont to do. For we see that when the Heathen railed at the law of Moses, they said that the jews worshipped the clouds and an uncertain and secret Godhead, because they looked but up too heavenward, and had no images too forge themselves a God after their own desire. The wretched Papists proceed after the same manner at this day, and are altogether like the heathen: and it is impossible that men should do otherwise, until such time as God declare unto them, that it is by another mean that he is near unto them. Now in the mean while what do these wicked men, which have no devotion in them? they think, O, God is above: but he is there in his glory: and what careth he for things here beneath? he will not busy himself about them nor meddle with them: neither is it a thing pertaining unto him or comely for his majesty. Thus the wicked take occasion too estrange themselves from God, and to give themselves liberty too all mischief, saying that God seeth them not. And we must note this thing well: For were it not that we be stayed by the hand of God, and that his word doth stand us in stead of a bridle: We should fall into the like confusion. For when our Lord doth declare unto us, that he dwelleth on high, and that he beholdeth things here beneath, and that there is nothing hid from him: Well, we are thereby admonished too walk as it were before his face. And hath he declared so much unto us? Yea, and he worketh also in us by his holy spirit: he openeth our eyes to the end that we should think upon his majesty in all our deeds and thoughts: and for a greater confirmation, he addeth, that his word which is preached unto us is as a two edged sword, so as it examineth all the thoughts and affections, and proceedeth even unto the maree of the bones: as is said of it in the Epistle to the hebrews. To be short, when God declareth unto us that he hath given such a property to his word: the same stayeth us: and if we had not such a bridle, what should become of us? Let us note well then this sentence where it is said, that the wicked under the shadow, that they do not perceive God by their natural wit, think they are scaped his hand: and then they triumph, and willingly persuade themselves, that God careth not for anything that is done here beneath, and that here is nothing but confusion, of all things, and that the same cometh not unto his knowledge. Concerning this which is here said of the Clouds, that the Clouds are as a covert unto God: that is very true, howbeit in far other sense. For when the Scripture speaketh unto us of the majesty of God: it saith in deed that he is hid in the clouds: & to what purpose saith it so, but to the end that we should not curiously gad astray as we are wont to do? For we see that men are so ticklish as nothing can be more: and when they speak of God, they dispute of him to no purpose or reason, and without all modesty, saying: yea but how is this? and how is that? And when they reason of God, it seemeth they do not only speak of him as of their companion, but as of some one that were inferior unto them. We see then such devilish boldness in men, that they will enter into the deepest secrets of God, and they will turn up all things, and leave him nothing unremoved. To be short, God must be as it were subject unto them. See whereto we are now come. For this cause the holy Scripture saith unto us, that God hath the dark clouds as places to hide himself in. And whereto saith it so? It is to mock at the phantasticalness that is in us. For will we purchase unto God? Will we comprehend all his secrets? Let us come but only to the clouds, yet are we not come to the stars by a great way. Behold, one cloud only doth so let us as we cannot see the sun. And although his brightness come unto us: yet know we not in what place he is. When the Sun shineth at noon days, if it be a close and a rainy weather we cannot mark the place of the Sun, to say, it is now in such a place. If a cloud let us that we cannot see a creature which showeth himself daily: I pray you how shall we comprehend what God is? So then the holy Scripture mocketh at such pride as is in men, when they will inquire beyond their measure and more than appertaineth unto them, & dispute of God at their pleasure, and so discover him, as too leave him nothing at all. He is then hid in a cloud (saith the scripture:) yea, but it is not for that he seeth not: it is in respect of us: for we cannot comprehend him: the cloud letteth us, and our senses are too weak. And for this cause Saint Paul saith in the place that I have alleged, that men do vanish away in their own imaginations. What is meant by saying that they vanish, but that after men have wandered this way and that way, they fade away as smoke? Even at this point are we: but God on his behalf hath so clear a sight, that he can pass through all the clouds of the world, so as there shall be nothing dark unto him. And for this cause it is said that he dwelleth in unapproachable light. This saying is very notable. God then cannot be known of us. And why, seeing that there is nothing but brightness about him? This word unapproachable, importeth that we cannot come near him. The more a man will lift up himself, the further he shall go from him. I mean to lift up himself with pride and presumption, as to say I can tell what God is, and I will comprehend him as I list. And in deed is not this a devilish overweening? For (as I have said) no man can attain to the brightness of God, and again, there is nothing in us but poverty, weakness, and unability. So then men of their selves cannot approach unto God: but he must approach unto us, and we must conceive him to be such as he doth offer himself by his word, contenting ourselves with that which is there contained. But it is said, that although this way be such, as by it we cannot come unto God: yet he dwelleth in brightness, that is to say, that his eyes are not blinded, but that he seeth and knoweth all things. Now than we understand how the cloud is a covert for God to hide himself in, yea so as men cannot come unto him: but yet it is not a covert in respect of himself, so as a man might say, that he governeth not all things by his providence, or that he seeth not plainly, not only all that is done here beneath, but also whatsoever men do here conceive in their minds. Now in the mean season we must note, that certain men thinking to honour God thereby, have imagined that which is here said, which for all that is an horrible blasphemy: and thus whiles men will honour God after their own fantasy, they mar al. Some foolish men therefore have thought, that it was not meet that God should be troubled with us, and that it should be great derogation too his majesty thus to govern all things. What (say they) shall God be careful for a fly, for a worm, for a bird of the air, and for this and for that? that were a proper thing in deed. Thus whiles men attribute unto God such an honour, as seemeth good unto themselves, they spoil him of his power & majesty. What must we do then? Let us learn to honour God, as he requireth it of us: and let us not (as hath been already declared) do him such service as we have forged in our own brain: but let us simply hearken too that, which God hath spoken and declared of himself, to that which he hath spoken with his own holy mouth: let us hold us to that resolution, & let us know that when we shall have known God such as he showeth himself in the holy scriptures, we may glorify him, as it becometh us, for that is also the due honour, which he requireth, & alloweth. Now when it is said in the Scriptures, that the providence of God and his mercy is stretched out even unto the brute beasts, and that there is nothing but it is sustained by his hand & power: herein is first declared unto us his power: and besides that we see his infinite goodness in that he is careful even for the worms of the earth, & in that a bird of the air falleth not to the ground without his will, foresight and ordinance. And behold: what goodness is there in God, who vouchsafeth too have care of so vile and despised things, which we also set so little store by? Furthermore thereby we may also conclude, what love he beareth us, according to the reasons & proofs of our Saviour jesus Christ, how much more worth are you than little sparrows? Now if they be nourished of your heavenvly father: think you he hath no regard to maintain you, or think you that you are not always under his wings, or that he turneth not all things to your salvation, or that any thing happeneth unto you without his good will? Thus must we honour god, not bringing him in subjection to our senses & fantasy, but accepting all that he declareth unto us of himself in the holy scripture. If we do so, we will no more say, God walketh in the circle of heaven, & therefore meddleth not with our matters, it were an unseemly thing for him to be troubled with human and earthly affairs: we will speak no more on that sort. And why so? for god needeth not to take pleasure in idleness. It is a beastly opinion which they conceive of God, that would shut him out of this world, & think that all things are not governed by his providence and power, saying: tush God is of such glory, as he must be above in a happy life: he must have no care of any thing. This is as much as too change God into an other shape. For our God (as I have already said) is not like unto mortal men, which do place a great part of their felicity in living at ease, or in rest and idleness. God is not troubled as we are: he needeth not to break his brains about things, to travail with his hands, with his feet, or with any thing else: he governeth all things: and by what means doth he it? Is it by removing himself, by going? by coming? by framing of things? by making great discourses? Not truly: but he governeth and maintaineth all things by his word alone, which is of such strength, that all creatures must needs obey it. So then we know that God doth not walk there above as it were in galleries, but filleth the whole world: and we must behold him as always near unto us. And because that on our behalf we be near unto him, we must walk as before his face, knowing that we cannot go one foot but he beholdeth us, & that all things are marked out before him. This is the brief sum of all that we have to note upon this place. Now Eliphas asketh job: whither he have marked the way of the elders, and what is become of the wicked, who (sayeth he) are rooted out, broken and overthrown, and their foundation, that is to say, all their stability was as a river run out and dried up. Here again Eliphas confirmeth that which he had said afore: that is to wit, that from the beginning men have known the wicked to be punished. True it is that God (as we have declared) hath always given some examples of his judgements, to the end that men might be kept in fear: according to the saying of the prophet Esay: The Lord shall execute his judgements, & the inhabitants of the earth shall learn righteousness. Therefore when we see that the Lord stretcheth out his arm, to chastise the wicked, and showeth himself to be their judge: it aught to move us to fear him, & to love him. God then hath at all times given some tokens that men must needs come to account before him, and that iniquity shall not remain unpunished: but yet he doth not punish them, that offend him, all alike. And therefore we may not make it a general rule, that the wicked are punished in this world: for than it needed not to reserve any judgement to the latter day. What should become of the immortality of men's souls? what should become of the hope that we have of the resurrection? all that should come to nothing. So then Eliphas marreth all, when he maketh a general rule of the particular examples that God hath showed. But the thing that we have to note is this: that when God hath punished the wicked that lifted themselves up against him: although the same have been done but once, yet we must conclude, that, although there be many wicked men which are spared even to the end, and after they have lined in all voluptuousness, die in a minute of an hour without any languishing, yet must they needs come to account. But when shall that be? let us patiently tarry till that which is now hid from us, be revealed. This is then the brief sum of that which we have to note upon this place. Now in the mean season let us weigh the words that are spoken here: which are, that the wicked for a time may vaunt themselves, yea even so far as to rail against God, and to do things in despite of him: As Eliphas here reporteth of them that they say: Get thee from us, and what can the Ahnigbtie do unto us? We shall see then this rage so furious in the wicked, that they will by no means know God, but do things to spite him withal, as though he had no more power nor authority over them: But in the end God can pull them down well enough. Now in the mean season Eliphas upbraideth job here that he said, that these men miss not too have their houses furnished with goods: for it seemed unto him, that by this job meant to deny the providence of God. But it is clean contrary: for the confession which job made is altogether such as we aught to hold it: that is to say, that when God spareth the wicked, and they seem to be so happy, that they do nothing but mock at all religion, & the same remaineth unpunished: nevertheless we must surmount such temptations, and not be afraid to conclude, that God is judge of the world, and will show himself for such a one although presently we see it not. Lo than this is a right and sound confession which job hath made: but it was mistaken by Eliphas. Now we have already declared these words: to wit that the wicked will say unto God, Get thee from us. Not that they so speak: but that they flee from all knowledge as much as in them lieth, & willingly and wittingly become brute beasts, as it is seem. If a man speak to these scoffers, which seek nothing else but to take their pleasure, if a man speak unto them, (I say) of the judgement of God, and threaten them therewith: it is a matter too stir up their choler. Yea and if it lay in their power they would have the whole holy Scriptures brent, that men might never more speak of it. And wherefore? it is even as a male factor which never would see neither gallows, gibbet, nor justice, nor any thing else. To be short, he would that there were no more government in the world. So the wicked could find in their hearts to destroy the majesty of God, if it lay in their power. In the mean season they refuse all doctrine, they stop their ears, and they blindfold their eyes, that they might neither see nor hear. To be short, they withdraw themselves, as much as they can, from the obedience of God, and would by no means be subject thereunto. And also even among ourselves we see some that counterfeit the great Christians, which are contented to say at one word, well, we must obey God, and the word must be preached: but yet they would have a man tell them a tale, of I wot near what, so he rub them not on the galled back. Such men (what protestation so ever they make) do well declare that they seek nothing else, but to be estranged from God: and to say unto him, Get thee from us. For although they utter not this blasphemy with their mouth: yet men see well enough what their mind and will is. Well, for our part, let us learn to walk before God in fear and carefulness: and for as much as he is come once near unto us, let us pray him so to continued with us, that we may never be estranged from him. And seeing that his word is so familiar among us (as he doth daily communicate the same unto us, by the preaching of his holy Gospel:) let us behold him in the same, and desire him to lift us up above the clouds: yea even unto heaven by the faith which he hath given us, and that we may increase more and more in the same, until he have fully joined us unto himself: to behold perfitly that which is now hid from us: and to be fully fashioned according to his image in the name of our Lord jesus Christ.  
Now let us fall down afore the face of our good God, with acknowledgement of our faults, desiring him too make us so to feel them, that we may learn to be displeased with them, and to sigh and groan, not for our calamities and afflictions which we suffer, but especially for the offences which we have committed: knowing that when our good God layeth his rods upon us, it is too draw us to such knowledge of our sins as might make us sorry for them, and drive us to ask forgiveness of the same, and seek the remedy which he hath promised: that is, that we running to him, and seeking to be rid of all our sins, should coue● nothing but to please him in all things, and to dedicated ourselves too his honour and glory: praying him so to augment in us the graces of his holy spirit, as we may constantly persever in his obedience in the midst of all the stumblingblocks and afflictions that may happen unto us, until he have gathered us into his heavenly rest. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

The lxxxuj Sermon, which is the fourth upon the xxij Chapter.  
This Sermon doth still prosecute the. 15. 16. 17. verses, and some other part of the Text thereunto annexed.  
18 Yet hath he filled their houses with treasure: let the intent of the wicked be far from me.  
19 The righteous shall see them, and laugh at them, and the innocent shall mock them.  
20 Our substance surely hath been hidden: and the fire hath devoured the remnant of them.  
21 Acquaint thyself with him, and deal with peace, and thereby thou shalt have prosperity.  
22 receive the law of his mouth, and lay up his words in thy heart.  
We began yesterday to declare to what end this saying of Eliphas tendeth, where he reproveth job for saying, that God suffereth the wicked to prospero, and punisheth them not, as it is truth in deed, according to the judgement of the world. Eliphas and his fellows had said, that God doth never so delay his judgements, but that they appear here amongst us: which is against experience: So that the saying of job is true, that we must patiently abide till our God set all things in order again: which shall not be done in this world. We must then walk in hope. And hope importeth so much, that we should not have our sight stayed upon things present, but that although all things were out of order, yet we must quietly abide God's pleasure. Eliphas groundeth himself upon this point, that if we consider the course of the world, we shall see that God hath at all times punished the wicked. True it is, (as we have oftentimes said) that God hath always given some tokens of his judgements, for to keep men in awe: but so far off is it, that hereof we should make a general rule, that the same is contrary to all reason & truth. Now let us come again to that which hath been already begun to be handled. Eliphas speaking of the wicked, attributed unto them such a pride, that they utterly refuse God, & will not have him come near them, Not that they do utter such words with their mouth: but because they can not abide that God should bring them under his subjection, as it is seen. Then till such time as God hath tamed men by his holy spirit, they can not bear the yoke, every man would have liberty too do as he listeth: But here is mention made of them which have been hardened a long time, & are weary of all good doctrine, and so hate it that they would wish that they might never hear more words of it. The number of such men hath always been to great as it is at this day. Furthermore when they are gone so far astray, as they refuse the doctrine of God: they do all things to spite him withal, as though he could do nothing against them, and say, what can the Almighty do unto us? Truth it is that they will not spew out such blasphemy: but yet they walk boldly like murderers, so as they care no more for any threatening, but make a mock at all things: until the hand of God urge them, and constrain them▪ they will go on still in their wickedness. Now this is as much as if they should affirm, that they cared not for any thing that God can do unto them: and so to be short▪ we see, that Eliphas meant here to declare how far men pass their bounds, when they have a while continued in mischief, and are become so devilish, that they can not abide to be admonished, and brought into the right way: namely that they defy God as though he had no more authority over them. And it is not only in this place that we see it so: would to God we had not example thereof before our eyes. But let us note that which hath been touched: namely that the holy Ghost meant to show us here as in a glass, whether men fall headlong when they are a long time noozeled in their sins: that is to say, that there is such brutish beastliness in them, as they run with their heads against God. For there is no more remorse of conscience in them, as S. Paul saith: their consciences are rocked fast a sleep, so as they make no more doubt of any thing. And it serveth to the end that we should walk in fear, and pray unto God that he suffer us not to come into such extremity. Now let us go on forward with the saying of Eliphas. He asketh of job, whither he have marked the way of such men, or whither be hath taken good heed of it. They which expound this sentence, as though Eliphas reproached job for following them, or fashioning himself like unto them, are deceived: but rather he intendeth too say, that job is a man altogether without judgement, for that he doubteth whither God punisheth the wicked, seeing he hath always perceived that he doth it. But herein is he deceived, for that he saith always. That might have well been: but yet God hath not ceased to reserve many punishments unto the time to come. He overthrew the city of Sodom with the others near unto it: but hath he done the like to all other towns, that were so given over to evil? Not truly. He did once sand a flood over all the world: yea but it was but once: and yet we see that men have not ceased to provoke his vengeance upon them. Yea: but we must not appoint him a law to punish sins always alike: he will deal as it pleaseth him, & we must content ourselves with the order that he taketh. Yea truly for (as we have showed) if he reserved no punishments, it would seem that there should be no judgement, & that we should no more come to any accounts: And if all things were so perfectly restored in this world, that there were no more to be wished for, nor any thing to mislike: then would there be no more of the resurrection. Therefore it behoveth our God too use such means, as he do but only give us some examples whereby we may know that sins shall not remain before him unpunished, & that whereas he delayeth us as now, & holdeth us in suspense till the latter day, it is too the end that we should not fix our minds here beneath, as though things were already so accomplished, that there were no more to be wished for. This is then a brief sum of that which Eliphas mindeth to say in this verse, hast thou not marked the ways of the world? for this word world signifieth sometimes antiquity: as if he should say▪ it is not now that God beginneth to punish the wicked, but the histories of old times do show us that he hath always done so: it is so long ago since Sodom and Gomorrha perished, it is so long ago since the flood was. Know thou then that God hath brought the world under this rule, that he will deal with men according too their deserts▪ Furthermore Eliphas having spoken of the punishment of the despisers of god, & of those that were gone so far out of order that they mocked at his power doth yet more aggravate their malice when he sayeth, nevertheless God hath filled their houses with treasure. For if men were not bound unto God, they might well excuse themselves in that they do not yield themselves subject unto him: but all excuse is taken away, & men are guilty of such unthankfulness, that they must needs remain amazed, when having perceived that god by fair means draweth them unto him, yet they have set themselves against him, and would not by any means abide that he should win them. Now we see what Eliphas meant by saying, that God had filled their houses with treasure. It is true that all men generally are bound unto God, for as much as they be created, placed in this world, and maintained there by him: but when God declareth himself unto man more peculiarly: that is done to make him so much the more inexcusable. As how? Thus: too a man that is in prosperity God sendeth all things as he would wish: the same man hath less cause to murmur against God, than an other which is afflicted and tormented many ways: and when the rich men, and those that live so at ease, turn the head again, & play the resty jades, it is certain that the same is to be counted a more heinous offence. And not without cause: for this gentle handling which God hath thus showed unto them, aught to soften their hearts: and although they were stubborn of nature, and had some fierceness in them, yet God when he entreated them so gentily, he meant too win them by that gentleness. Seeing then that they be so wild: their offence is doubled. And this is it that Eliphas meant in this place. And therefore let us on our part learn too way aright the graces which God bestoweth upon us, and the benefits which we receive at his hand, which are unto us as many warnings to yield ourselves obedient to him: and so far forth to honour him, as to commit the government and mastership over us into his hands. For if we be bound unto a mortal man: although he usurp authority over us into his hands. For if we be bound unto a mortal man: although he usurp authority over us: yet we will take it at his hands. And why so? I am bound will we say, nature teacheth us that. And how much then shall we acknowledge ourselves bound unto our God, for the benefits which he hath bestowed upon us, to him that hath created and fashioned us, to him that maintaineth us, to him that so many ways showeth himself a father unto us. How can we yield unto him that which we own him? And therefore (as I have already touched) let every of us look well into himself, and consider the benefits that God hath bestowed upon him, to the end they may all be helps unto us, to bring us to his obedience, so that he may peaceably reign over us, and guide us, and we by no means rebel against him. And specially when God shall have dealt so favourably with us and poured out his liberality upon us: let that serve to make us tractable unto him, and let us not desire God to estrange himself from us, what should become of us▪ should we not think that all the benefits which we have & receive, proceed of nothing else but for that God is near unto us? And if God were not with us, what good thing could we have, seeing that all cometh from him? So then the state and condition of men is miserable, when they assay to flee from the presence of God: seeing they seek nothing but all mischief. Wherefore let us learn to humble ourselves when God shall have filled us with treasures: and let us not do as horses that are to fat, which kick against their master: as God upbraideth the jews in Moses' song. Let us not be like unto horses which are to well fed, but let us submit ourselves under the subjection of our god: knowing that although we have received a great number of good things at his hand, in a minute of an hour he can bring us to poverty: if he have made us fat, we may in short space become lean: he needeth but to blow upon us, and behold all our wealth shall vanish away. Seeing it is so, then let us walk always in fear, acknowledging the good things which we enjoy, to come of God, and doing him homage for the same: knowing that we could not enjoy them, if it pleased him not to continued his grace and favour towards us. Thus the riches shall be happy and blessed, and honours and pleasures and such like things shall not be means to make men drunk and to bring them asleep: but rather to make than watchful, and to put all things in God's hands: as if they should say, Lord it is truth that hitherto thou hast used such goodness towards us, that we have lived at our ease. But what? If thou shouldest but turn away thy face, behold we were utterly undone. So Lord, as thou hast maintained us & preserved us unto this time: let it please thee so to continued even to the end. Now Eliphas saith here, that these were destroyed before the time, and that their foundation was as a river that is run out. We shall see it sometime happen to the despisers of God, that when they have hoped to attain unto marvelous things, God shall throw them down, and they shall be disappointed of the vain hope which they shall have conceived. We see it then: yea and although God suffer the wicked too live and die in prosperity: what is that to the purpose? for if we consider the present life: I pray you of what continuance is it▪ We live in deed: but yet man shall be always such, as the holy Scripture describeth him to be, that is to say, as an herb that is green. But assoon as the wind bloweth upon it, it withereth away: assoon as the sith passeth over it, the grass becometh haye, his sap is dried up, and it perisheth by and by, there needeth but one broiling heat of the sun, and all is burnt up. So then we knowing the frailty of our life, aught not too think it strange, that we be compared too a river that is run out and dried up: or too a river which runneth in such wise, that if there be some water as now: shortly after it is not such as we have seen it too be. This is a natural thing. But Eliphas speaketh here of a river that is so broken out of his banks, as afterward it drieth up, and hath no more his course. Even so far the wicked, which are become so bold, as they think they shall never fail: but they shall be so wasted, that there shall not remain one drop of strength in them. So than if we take not this sentence according to the mind of Eliphas: we may gather a good and profitable doctrine out of this place: that is to say, that although God do not punish the wicked at the first, even in this life: but spareth them: yet they cease not too be like unto a river that runneth out: there is no soundness in them▪ yea and they shall perish before their time. And why, before their time? because they persuade themselves that their shall live here for ever, and think that their felicity shall continued always: but God cutteth off there life, and laugheth them too scorn: And when they say, my soul fill thyself, and think that they should swallow up the whole world: they shall be but a straw breadth from their lives end: for God throweth them down. It is not without a cause then that he saith, that they perish before their time, for they are disappointed of their hope when they promise' themselves long life: and our God cutteth them short, as it is said of them, that they are, as if a man should cut the thread of a weavers web. It seemeth that the thread should go still on, when we see the weavers work apace, but the thread breaketh and the web ceaseth. So happeneth it to the life of man, when we think to go forward, and it seemeth unto us that we shall never have an end, we are become drunken with ourselves, and behold, in the mean season God cutteth of the thread, & there is no more to do. Let us then mind this doctrine here, so that when we know the shortness of our life, we may so consider the heavenly inheritance which is promised us, that our expectation may be settled there, knowing that all they that lay their foundation in this world, have no great sureness, because they build upon the water, or in the air. All that then must vanish away: as we see that God punisheth the presumption of them that build in this world, & put their trust in things present: he showeth them that they do nothing else but build in the water, or in the air, as we have said. There is nothing but the kingdom of heaven that is certain & unchangeable. We must then be grounded there: that is the true stay, as the Scripture speaketh of it. This is a brief note of that which we have to mark out of this place. And that we may yet profit more by this doctrine, let us way this saying, before their time, that the wicked shall be destroyed before their time, because our God taketh them hence, as if he should pull them up by the roots by force. For they fasten themselves here upon earth, as though they should never be taken away: they take root here, but it is only in imagination. The wicked then and the despisers of God shall take such root in their pride, that they shall think they have a foundation an hundredth foot deep in the earth, and that it is impossible to shake them: yea, but God will give them but a little fillip, and they shall be overthrown: for this root is but imagined. And so it is not without cause that he sayeth, the wicked perish before their time. Nevertheless, let us hold fast that which hath been showed: that is to say, that if the time continued long, and we do not perceive that our God will repress the wicked and despisers of his majesty: let us not therefore be discouraged. Let us walk on still, and suffer God to use his liberty: that is too wit, if it seem good unto him, let him chastise the wicked in this world: if nor, let his judgement be hidden from us until we come to the latter day, when all things shall be disclosed. Eliphas sayeth moreover, that the righteous shall see them & laugh at them, and the innocent shall make a mock at them. It seemeth at the first sight that this is not convenient, seeing that the children of God aught to follow their heavenvly father. We know that God is inclined to mercy and pity: and when men mock at them that are afflicted, the same is not without cruelty. How is it then that the holy Ghost attributeth such an affection to the children of God, as to mock at the wicked, when they see them so thrown down? Let us note first of all, that for to behold the judgements of God aright, & to take some profit thereby, we must be purged of all our carnal affections: we must not be led with a desire of vengcance, nor be moved with excessive passions, as we are wont to be: all that must be amended in us, and we must have a pure & clear sight to behold the doings of god. If we be thus disposed, we may then without any cruelty mock at the wicked, when god destroyeth them: as in deed we must like well of the judgements of God: and finding them good, we must also rejoice at them, because that our salvation is thereby advanced, and god thereby declareth his love that he beareth us. Let us learn then that when God punisheth the sins of the wicked, we have matter to rejoice at. Yea but we must know wherefore. There are two causes: we have cause to rejoice, for that god thereby declareth himself to be a judge, and his glory and his majesty do thereby appear. Lo this is a matter of rejoicing: for as often as our God showeth himself, & giveth us some trial of his strength and power to glorify him, it behoveth us to rejoice at it. For what greater joy can we require, than the presence of our God, and that he should thus draw near unto us? And for the second cause, God thereby declareth that he hath a care over us as over his children when he punisheth our enemies, and those that troubled us & dealt outrageously with us. God then by chastising the wicked, doth ratify & confirm the love that he beareth to the good & faithful men. This is again a second cause of joy. But yet we must (as I have said) be clean purged of all desire of vengeance, and of all malice. To be short, when we have put off all that is of our flesh, & the spirit of God guideth us, we shall have a right & pure zeal, to rejoice at the fall of the wicked, and to take some profit by the judgements of God. There is yet one thing to be noted, which is that where it is said, that the righteous shall mock at them whom God overthroweth and destroyeth: the same is not meant of all those that are afflicted: for there be many whom God chastiseth for their wealth, which are not men altogether past amendment: and he punisheth them only in their bodies, too the end that their souls might not perish. But here is no mention made but of the reprobates. We know not whom God hath utterly rejected, except he show them unto us, as he did them of Sodom and Gomorrha, and those that were destroyed by the flood. Here we have a certain testimony of the extreme vengeance of God, for there was no place of repentance left for those wretched persons, because they made themselves unworthy of mercy. Of these them & other such like we may rejoice. But when God shall chastise our neighbours, and we know not yet whether he will have pity on them, we must have compassion on their miseries, and be so moved with the judgements of God, as we may conceive hope that he will sand some release to them that are so afflicted. Too be short, thus must we put this text in practice. True it is, that this doctrine thus briefly touched, might be dark: but if every man note well that which I have touched, he may afterward more at large think on it: and so the things that are thus briefly touched, may nevertheless content us. First of all I have said that we must use such gentleness towards all our neighbours, as to wish their health, and to be sorry for their evils: as S. Paul teacheth us that the rule of charity requireth. Lament (saith he) with them that suffer. And we see that the children of God have always had this affection and zeal. Yet if we see that God punisheth sins, we may also rejoice at it: yea and for as much as God therein declareth & showeth himself unto us, our saith must be the more and more ratified and confirmed in him, when we see that he hath a care over mankind, and that all things are guided by him. Now it followeth, that our substance is not consumed. True it is, that word for word it is, if our substance be not consumed or bidden. For the Hebrew word signifieth two things: properly it signifieth too hide: but because when a thing is hid, it is no more seen, & it seemeth that it is quite gone: by the likeness that is between them, it signifieth sometimes to cut off, and to bring to nothing. Furthermore it seemeth that he aught to have said, was not their substance destroyed? referring the same to the wicked. And in deed the place was so translated by the greeks. But if we behold it narrowly, it seemeth that the native sense is this: yet our substance was not bidden. And let us note, that it is a manner of speech much used among the hebrews, which importeth a greater affirmation: as if it were said, yea, it is certain that our substance is hid. Also the word Substance importeth our state, our being, that which we have in hand and the way to preserve us, or restore us. I overpass the expositions that they give upon this place, which do not agreed with it: let us simply hold that which Eliphas meaneth to say. He maketh here comparison of the righteous with the wicked, and of the faithful, with the despisers of God. As concerning the faithful (sayeth he) of a truth our substance is hidden. Now when he useth this word, by the, he meaneth not that their substance is perished or lost: but contrariwise, that it is laid up in safety, as a treasure. How cometh it to pass, that in the midst of so many dangers as we are in, yet we remain upright and are upholden, if we were not as it were under the wings of God? To be short, if we were not as it were in secret & laid up as a treasure: it is certain that our life every minute of an hour should be taken from us one way or other. So than we have here a very good doctrine, when it shall be thus understanded according to the sense of the text. For thus shall the righteous say: Our substance and state (that is to say, the power to maintain us & preserve us,) is all of it hidden. But as for that which is left unto the wicked: it is devoured by the fire: That is to say, God leaveth them nothing at all, in somuch that they must needs be destroyed with all their wealth. It is true that during this mortal life, it may seem that we are fwallowed up & quite overwhelmed, that we are in great distress, and to be short, that we have nother strength nor substance. But so much the more must we practise this doctrine, & apply it to his right use by following that which S. Paul teacheth us, namely that we are dead & our life is hidden. S. Paul showing what is the state and condition of the faithful, whiles they are in this world, sayeth that their life is hidden, as if it were not at all: But it is hidden in a good storehouse: for (sayeth he) it is hidden in God, with our Saviour jesus Christ. The life of jesus Christ being in heaven in that glorious body in the which he was raised up, is not made manifest unto us, for if we look where jesus Christ, or his kingdom is, we shall not perceive by our natural wit, what is become of him. Nevertheless seeing our life is hidden in heaven with jesus Christ, we may be well assured of it. So then we note in the first place, that God minding to prove our faith & hope, will suffer us to be compassed about with many dangers, and our life to hung, as it were upon a thread: and the winds to carry away our substance every way. To be short, in stead of having one drop of life: he will suffer us to have a thousand deaths before our eyes, so as we shall think that we should perish a thousand ways. But let us not fear for all that, seeing that God keepeth us under his shadow. For so long as we have that place to retire unto, we shall be in good safety. Thus then must we practise this doctrine. And afterward when we cast our eyes upon the wicked & behold their destruction, let us be so much the more assured of God's goodness, & take an occasion so much the more to magnify him, saying: O Lord what a privilege is this, that thou hast given us, seeing that our life is in thy hand, and that thou art become the keeper thereof: & yet wherein do we differ from them whom we see to be consumed? we see them come to destruction, we see that that which is left unto them, is clean wasted: & Lord wherein do we differ from them? In nothing truly, saving that of thy mere mercy it hath pleased thee to choose us unto thyself as thine inheritance, that thou mainteynest us, and givest us grace too walk in thy obedience, and that thou dost continued such benefits in us, as thou hast begun, and guydest us in the way of salvation. Fron whence Lord cometh all our wealth. And yet we see what a privilege thou givest us, as though we were exempted from all the miseries of this frail life, as though we were no more to be counted amongst men. Now Lord seeing that thou dost this honour, and bestowest this benefit upon us: must we not needs magnify such goodness of thine towards us? Thus I say, when we have known what favour God showeth to his faithful servants, we aught to be so much the more confirmed therein, and also stirred up to give him thanks for the same. And because it can not be done unless we behold the destruction of the wicked, and rejoice thereat: therefore also it is good for us to know, that when God punisheth the wicked, and poureth out some token of his vengeance upon them, it is done to assure us the more of his fatherly favour & love that he beareth to us ward. Now when Eliphas hath thus spoken, he exhorteth job to acquaint himself with God, and too be at peace with him, saying, that the same shall turn to his prosperity. And after that he addeth, That be should receive the law of God, and place his words in his heart. In saying that job should acquaint himself with God, his meaning is that he had erst withdrawn himself from him: And in saying that he should be at peace with him, he signifieth that by his wicked life he had declared himself as an enemy to God. This is evil applied too his person as we have already seen: but yet the doctrine of itself is true and very profitable. And how is that? first of all it is here declared unto us, that when men run astry, it is as much as if they estranged themselves from God. Therefore when we be given over to our vices: we spite God, and are a let unto him that he doth not draw near unto us: and it is as much as if we should take our leave of him, or else run away from him without taking any leave at all. And in deed it is not without cause that the Scripture sayeth, that men have not the fear of God before their eyes, & that they know God no more, when they take such liberty unto themselves. We see them that men grow, as it were wild, and become such brute beasts, that they be no more of the household of God: and yet think they be in good case when they be so departed from him, so long as they think not upon their vices and sins. Thus much for the first. Secondly it is showed us, that men make war against God. There needeth no Herald nor trumpette to make a solemn defiance: for men show themselves mortal enemies of God and wage war against him, so often as they run astray, and pepart from his obedience. If the subjects should rise up against a King, I pray you were it not a war much more wicked, than if there had been some colour of reason, and the solemnities observed, as it is wont to be? Now when men give over themselves to wickedness, they put themselves in arms against God: for it is most certain, that look how many wicked affections and lusts be in us, so many men at arms have we ready to fight against God and his justice. So much the more than behoveth it us to note well this place, that is to wit, that we can not take unto ourselves such liberty to do evil, but it is to take away all the familiarity that we have with God, and to become wild beasts, and so to stray from him, that we be no more under his hand and obedience. But yet there is a greater mischief & further out of square, which is that willingly and wittingly we range ourselves in battle against God. How so? Behold what a horrible thing it is that the creature should lift up himself against him that hath fashioned him. And what shall we get by it? who shall have the victory? we see well that we are worse than mad, seeing that we cease not yet to run thus ragingly against him. This is it that we have to note upon this place. And on the contrary part, let us follow the exhortation that is given us here: which is, that if for a time we have gone out of the way, and our lusts have caused us so to stray and scatter abroad, that we are become wild beasts, so as our God can lay no hand on us, and that we have not kept ourself under his government as it behoveth us: let us seek to acquaint ourselves with him, that is to say, let us endeavour to wind ourselves into his familiarity. And how shall that be done? we know that our God calleth us unto him by his word. And when he seeth that we be gone astray and out of the way, he sayeth, come again, come again. God then causing his word to be preached unto us, tendeth to no other end, but to make us ●ame, whereas we have been wild: that is too say, to be taught and to be laid hand on at the first. When we have learned this lesson, we shall have profited well for our whole life: whereto tendeth the whole holy Scripture but to make us famililiar with God? True it is that our God for his part doth show himself so familiar, as that there can be nothing more: he is as a nurse and as a mother: he doth not only compare himself to the fathers which are loving and gentle to their children, but he saith also that he is more than a mother & more than a nurse. Seeing then that God useth such familiarity with us: let us be no more like wild beasts: and if we have been, let us not continue so still. And when we see that we have been so froward and so mad as to move war against him by our sins: let us seek means to be at peace with him. And how shall that be? It lieth not in us to do it: but he must prevent us by his infinite goodness. Which thing he doth when the Gospel is preached, which is named the doctrine of peace, and (as S. Paul speaketh of it) it is the message of reconciliation. Seeing then that God calleth us to him, of his own good will, & preventeth us, nor tarrying till we come to seek peace with him, but cometh before us, & seeketh nothing else, but to be reconciled with us: let us not be so ungracious as to reject him through our unkindness, & to make no accept of the benefit which he offereth unto us: but let us with true humility yield ourselves subject unto him, knowing that he is ready to receive us in the name of our Saviour jesus Christ, & will 'cause us to feel that he will be a gentle & pitiful father unto us, if we be true children to him.  
Now let us fall down before the face of our good God with acknowledgement of our faults, knowing that if he would deal rigorously with us, we should be a hundredth times swallowed up, & also that we are not worthy to be maintained in this mortal life: & therefore much less worthy of the heavenly inheritance & infinite glory which he hath prepared for us in heaven. So then acknowledging our sins and unbelief whereunto we are so much inclined, let us pray him that of his mercy it will please him to bear with us, until the atonement be made between him and us, and that we may take such profit by all the chastisements that he sendeth into the world, as we may always acknowledge him to be the judge of the world, and that he will leave no iniquities unpunished, how long so ever he tarry. To the end that by this means we that are his children may be moved to fear and honour him as our father, knowing that he prepareth for us an eternal inheritance in heaven, notwithstanding that as now we be in a poor and miserable state here in this world. That it may please him to grant this grace not only to us, but also to all people, etc.   

The lxxxvij Sermon, which is the fifth upon the xxij Chapter.  
This Sermon is still upon the xxij verse: and afterward upon the text which is hereunto annexed.  
23 If thou return to the Almighty thou shalt be buy It up, and drive away iniquity far from thy Tent.  
24 Thou shalt lay gold upon the dust, and as the pebble stone of the river, the gold of Ophir.  
25 The almighty shall drive away thine enemies, and thou shalt have a strong fortress.  
26 Thou shalt take pleasure of the almighty, and lift thy hands to God.  
27 Thou shalt make thy prayers unto him, and he shall hear thee, and thou shalt pay him thy vows.  
28 Thou shalt determine a thing, and it shall be established unto thee, and his light shall shine upon thy ways.  
29 If the wicked be thrown down, I am lifted up: and God shall save those that look lowly.  
30 The innocent shall deliver the Country: and it shall be preserved by the pureness of thy hands.  
ACcording to that which I have already declared, we must take this as an exhortation that is made unto us all, too show us what true repentance is. Surely Eliphas hath misapplied this too the person of job: but yet the holy Ghost meant to deliver us a general doctrine and such a one as might be greatly to the profit of us all. Hear before we have seen what it is too be acquainted with God, after that a man hath gone astray from him. For when men give over themselves too evil, they quite forget God & turn their back to him, and become as wild men. But like as they that run astray after that sort, do alienate themselves from God: so must we acquaint ourselves with him, suffering him to govern us, and showing ourselves easy too be guided by him, so we may become like lambs, and not play the wild beasts, when he giveth us any sign too come unto him. After that Eliphas hath spoken thus: he addeth, That he which▪ hath gone astray aught too take the law at the mouth of God, and place his words in his heart. This is a very notable point: for the rule of good life, is that we should hear God speak unto us, and know that the way which he showeth us, is that which we aught too hold. Seeing then that men go astray from the way of salvation so soon as they serve from the law of God: Therefore it is said expressly in this place, that we must receive the law at his mouth. howbeit for asmuch as our allowing of that which is spoken unto us, is not all that we have to do: Eliphas addeth that we must settle it in our hearts. For although a man yield himself to the obedience of God concerning the outward appearance: that is not the chief point: we know it shall not greatly advantage us too abstain from doing evil only as touching our eyes, hands and feet: but the heart must go before and guide all the rest. Will we then profit well in the school of God? his word must take deep root in our hearts, according as it is said, that he regardeth truth, and contrariwise abhorreth all hypocrisy. Now we see in what wise we must turn too God when we have been as it were banished from him: that is too say, we must become his scholars, and he our master. And thereby we may gather, that all they which walk not according to the pure word of God, are gone astray, although men allow well of them▪ as we see oftentimes, how men think there is nothing but all holiness in those which follow their own foolish devotions. And it hath been an ordinary abuse even from the beginning of the world, (which reigneth yet at this day too much) that men will needs be governed at their own pleasure, and yet think that their doings aught to be well allowed of before god. Contrariwise what is avouched here? It is said that all they which walk not according to the word of God▪ are gone astray. No doubt but they will persuade themselves that their life is good and holy, and it may be that men will clap their hands in token that they like well of them: but there is but one only competent judge that can give sentence in this case with authority, which is God: and we hear what he pronounceth of it. Therefore we must no more reply to justify our foolish devotion, nor say we think that such a thing is good. All our own fancies must be laid down, and we must hearken what God sayeth, and suffer him to have the mastership over us to show us the way that he will have us to follow. This is it that we must first learn. True it is that this doctrine is oftentimes told us: but yet is it not without cause that the holy ghost speaketh of it so much: for we see how men are wedded to their own will, we will always be wise in our own conceits, and we can not find in our hearts to give God such honour, as that he should have all the mastership over us, and we should be his subjects. And thus (as the Proverb sayeth) we● do more than is commanded us, too become the devils servants. Let us examine all the things that are termed by the name of God's service in the Papistry. What shall a man find there but mere inventions of men▪ there is not one syllable in the holy Scripture to warrant that the things wherein the Papists travail so much, are acceptable unto God, but clean contrary: and yet we see how they are wedded to them. And wherefore? By reason of the said devilish pride, that men can not abide to be subject too God, and too receive the law at his mouth. It is true that at the first they will say it is good reason that God should have the dominion over us: but yet we see what rebellion they use. Wherefore is all our striving now adays, but because we require that nothing should be added or diminished from the pure law which was delivered us from heaven. If the Papists could be contented to be governed by the pure doctrine of God, we should soon agreed together, there should be no more disputation: but they will have their own laws & statutes to be observed, & in the mean season none account to be made of that which god ordaineth. This is the matter whereaboutes we strive. Now although we know that all is but abuse and superstition, when men walk after their own will: yet notwithstanding, men can not be stayed, but they will go on still beyond all measure. And we see how hard a thing it is to stay men with this bridle, of bowing their necks down in all caces too receive the yoke that God will lay upon them▪ Yea and when we have cast off the tyranny of the Pope, we cannot quietly yield ourselves obedient unto God without gainsaying▪ but if any thing seem to be hard and troublesome, we kick against it. And what is it that maketh us so bold, but because there is such a wilful loftiness and presumption in the minds of men, as they cannot content themselves with the simple law of God? we see then how needful it is for us to be oftentimes put in remembrance of this point, to weet, that we must harken what God speaketh unto us. And hereby we be put in mind, that we be like wretched beasts, that there is neither wisdom nor discretion in us, & that we can never know the right way, till God reach out his hand unto us, and show us which way we should walk. Thus much for one point. Furthermore it is also declared unto us, that we shall still be carried away with our evil affections, till we have learned, and enured ourselves too obey God without any gainsaying or reply. For so long as we reserve any liberty to ourselves, it cannot be chosen but we must strive and swell and rankle against the doctrine of God, if it press us too much, that is to wit, beyond our capacity. What must we do then? let us lay from us all striving, and all the fair reasons that we can invent for the defence of our fancies and wicked lusts: and let us become as meek as lambs, and suffer God to handle us as he list, so soon as he shall give us a token too come unto him. Finally it is showed us, that we must not be like shaking reeds to suffer ourselves to be led this way & that way: according as the Papists will in deed confess that we must follow that which God commandeth: but they mixed therewithal their own foolish toys, yea and (a worse thing than that,) they so esteem of men's inventions, as the holy Scripture is despised thereby: and they make such a confused mixture of all things, as a man cannot tell who should prevail, God or men. But here (as I have touched) the holy Ghost maketh a distinction between God and his creatures, signifying that we shall never be well governed, nor have any right reformation in our lives, unless God above reign over us, and become our teacher & master, and that we know that the whole perfection of our life consisteth in this simple obeying of him: Thus much concerning this saying, we must also bear well in remembrance that which Eliphas addeth: concerning the settling of gods law in our hearts, for (as I have already touched) it is no service of God to make but fair shows. Men may well justify us, when they see nothing in us that they can reprove. And why so? because they cannot behold the secret affections: for it is peculiar unto God to search men's hearts. But although men deem us to be as Angels: yet if our heart be not right and pure, and settled in that uprightness and soundness whereof the Scripture speaketh so much: all the rest shall vanish away like smoke. And so if we will lead a holy life, we must not begin at the feet, nor yet at the hands, to say I will refrain myself from doing evil, in such sort as I will not be found blame worthy: but every of us must enter into himself, & know that all our evil appetites are rebellious against God, and that he cannot reign over us, until such time as the same be quite put away. Then let us see to it, that we purge our hearts, to the end that we may walk sound before God: & if we intent to bring forth good fruits all our life long: let us look to it, that there be first a good root. And this is it that is meant when it is said: if you live by the spirit, walk also according to the spirit. Here is set down life, & afterward works. We must first live by the spirit of God, that is to say, the spirit of God must devil in us, to beat down all that is contrary to the word of God and his righteousness. And afterward the same must appear in our whole conversation & life, that men may know what trees we be by bringing forth such fruit. For this cause also it is said, that the word of God hath the property of a sharp two edged sword, to examine & try even to the maree, so as there may be nother thoughts, nor affections in men, but the same should be wholly discovered. And also in an other place it is said, That they which profit in the word of God, aught to be reproved in themselves, that is to say, they must appear as it were before God, & present themselves before his heavenly seat, and there discover their offences which before were hid: for this cause have I specially declared, that to profit well in the school of God, we must take his word in our hearts. Now it followeth by and by: if thou return unto the Almighty thou shalt be built, and shalt drive away iniquity far from thy Tent. And afterward, Thou shalt lay gold upon the dust: and thou shalt have such store of the gold of Ophir, as there be pebble stones in a river. Here Eliphas (the better to stir up job) showeth him what profit shall come unto him, when he shall be so converted unto God. Now we must always leave the person of job, because these things are evil applied unto him: But yet the doctrine ceaseth not to be good for us, and meet for our salvation: accordingly as we see that God useth the like style when he exhorteth us to repentance, that is to wit, he doth not simply command us, that which we should do, but he addeth a promiss, to the intent to encourage us the better unto it. And in deed if we should hear but only our duty, & not be certified of God's good will toward us, it would be a mean too stay us and hinder us, so as we should have no zeal nor affection to draw near unto God. When ● man is in doubt, and knoweth not whether he shall do himself good or no by coming unto God, he becometh careless. Therefore that we may be willing to return into the right way, we must be assured that God doth wait upon us, and is ready to receive us, yea and doth already reach out his hand unto us. If we have not this assurance in ourselves: we can not move one finger breadth, and much less can we come unto him as we aught to do: nay rather (which worse is) men will always assay to run back, when they doubt of the good will of God: yea & his majesty shall be fearful unto them. If we conceive in our minds that God will deal rigorously with us, and that he is our judge. We must needs be so afraid of him, as to run from him as much as is possible for us. Thus (to be short) we see that unless we have tasted this fatherly goodness of God, and be assured that he is ready to receive us too mercy, a man shall never 'cause us too do so much as to ●ome too repentance. For this cause it is specially said in this place, that if job return, God will bliss him every way: that whereas he hath been spoiled of all his substance, he shall be enriched again more than ever he was: he shall have plenty of gold and silver: he shall have all things at his will: and God will so prospero him, that there shall be nothing but cause of joy & thanksgiving. We see then briefly what is the mind of Eliphas: namely, that job should be stirred up to return unto God by conceiving the said good hope that▪ he shall not come to him in vain, nor be disappointed in seeking God, because he is always ready to forgive us our offences when we run unto him, and will of his infinite goodness blot out all our sins. True it is that Eliphas doth always pass measure in that he thinketh, that god maketh those whom he loveth to prospero all alike in this world. That is to great an oversight. For we see how God afflicteth his & proveth their patience, by making them subject to m●ny miseries, and yet for all that he ceaseth not to love them. Therefore men must not deceive themselves by imagining that God will send them all their hearts desire when ●e is merciful unto them. But we must come again to that which is said in the law, that is to wit, that like as all adversities are scourges to punish our sins: so contrariwise when he receiveth us unto him, if we come with repentance, we shall be handled so lovingly as he will 'cause us to prospero so far forth as shall be expedient for our salvation. Howsoever it be, this doctrine is true and very profitable, that when we return unto God, iniquity shall be driven from us, and by that means we shall prospero. For what is the cause that we are thus afflicted, one with poverty, an other with diseases, & an other with many torments that are laid on him▪ Is it because God (who is our father) taketh pleasure in dealing roughly with us, not surely, it is not therefore: but it is because we are not meet to enjoy the benefits which he hath prepared for us, and is ready to bestow upon us. He seeth that we can not abide that he should deal with us according to his natural inclination, that is to say, that he should sand us all that we would desire: for if we had wealth, health, and ease at will, we would by & by become drunken in our pleasures, & kick against our God, as horses that are to well fed and pampered. God then perceiving that we can not use well the benefits that he bestoweth upon us, cutteth them off: not because he is a niggard, (as we have said) but because he knoweth what we can bear, & is constrained to bestow his benefits upon us by small portions, to the end we may hunger & thirst for them, because we are so inclined too spend them riotously, and also that there followeth after them this wicked tail of spiritual drunkenness, that we make no more account of him, but become so wanton with them, as he can not any more enjoy us. For this cause are we afflicted so many ways. Furthermore let us consider the offences that every one of us committeth: and if God should let us alone uncorrected, there should not be one man but he would fall asleep in his sins, & become so hardened in them, that his boldness would increase more and more. God then perceiving that if he bore too much with us, he should suffer us to run into destruction: findeth a remedy for this mischief. And therefore we are so much the more beholding and bound unto him. To be short, we constrain God to deal so rigorously with us as he doth? For if we would give place too his goodness, it is certain that he would make us prospero every way, & this world should be unto us an earthly Paradise, where should be nothing but rest & joy: we should have cause always to lift up ourheads before him, according as mention is made here. For this cause then is it said, that if we return unto God, he will change all our adversities & miseries into wealth, & our life shall be so happy, as we shall have cause too rejoice fully, and to give him thanks for that he hath been so good a father unto us, and for that we have found him too be such a one. This is the briefs sum of this place. Now have we a good and profitable lesson to gather out of it: which is to humble ourselves so often as we are afflicted, and not to do as we are wont, that is to were, not to snap against God by chafing and fretting at him as if he had done us some great wrong. If a man feel some want of things necessary for the maynteynance of his family, and matters come not too pass according to his mind, he is displeased and murmureth in his heart against God: if an other be stricken with some disease, if an other be yet more oppressed with poverty, a man shall hear murmuring on every side. Thus than our flesh provoketh us always, and pricketh us forward too kick against God. And wherefore? Because we consider not that his chastising of us is of purpose too bring us too the knowledge of our sins, to the end that we should sigh in ourselves, and be ashamed of the evils which we have committed and daily do commit, and return unto him desiring pardon for the same. Furthermore we must apply to our use that which hath been touched, that is to say, that our God seeing us too slow of nature too return unto him when we are gone from him: calleth us lovingly unto him, and putteth us in good comfort that we shall be received of him, and not seek him in vain. What will we have more? when we have offended our God, we deserve to be cast off: yea and although we should ask him forgiveness an hundred thousand times, yet might he refuse us, Now then sith that contrariwise he cometh to us, assuring us that he requireth nothing else but to be at one with us, and that if we will seek atonement with him, he is already wholly disposed thereunto: must it not needs follow that we are very hard-hearted and stiff-necked, if we come not unto him, and yield not ourselves wholly to him with heart & mind. Furthermore let us note well that the only remedy for us to return unto God, is to call to our remembrance the promises that he maketh us: for otherwise we should always flee from him (as I have said) and although we made a show as though we were displeased with our sins, or had some hartebiting or remorse of conscience for our wicked life: yet could we never have any mind to change our life, nor zeal to give ourselves unto god, unless we know that he will be merciful unto us. And this is a thing very profitable for us▪ nevertheless it is very ill practised at this day. As for example, amongst the Papists there is talking of repentance, but they know not what it is: for the devil hath so bewitched them, that their repentance is nothing else but to fast certain days, to mumble up certain pater nosters, and too play the hypocrites. The very true repentance is, that a man forsake himself, and put off his old skin, and be all wholly renewed not only to outward appearance, but in the inward affections. But this is utterly unknown amongst the Papists. Howbeit let us grant that they know what repentance is, and how they must return unto God: yet want they the principal point, for that they do not assure the wretched sinners that God will be merciful unto them, nother know they what is grace & mercy. They talk much of doing penance: but how? At all adventures, seeing they know not whether it be but lost time, or whether they shall win any thing by indevering to return unto God. And what shall come of it? even that which we have showed, and that which the Scripture declareth unto us sufficiently: namely that men may well turn their cote, but they shall never draw near unto God with their good will, and with a pure and sound affection, unless they be persuaded of his fatherly love towards them: according as it is said in the Psalm, Lord thou shalt never be feared, neither will they ever obey thee, till they know thy goodness. We see then how profitable this present lesson is for us. And the better to express the same, hesayth expressly, that man shall rejoice in God: and afterward, that he shall call upon him, that he shall be heard, and that he shall pay him his vows. This saying aught to be well weighed, where it is said: that they which return into the right way, shall rejoice in God: for it putteth a difference between the felicity which the children of this world and the unfaithful do imagine, & the felicity which God giveth us as unto his children. If the unfaithful have such abundance of wealth as they be at rest, and God give them health therewithal: they think themselves happy therefore. And why? For their minds ascend no higher. Carnal and earthly men behold only the things that are present. Thus are we caught in Satan's nets: for if things come to pass according to our mind as concerning the world: it is enough to us, we desire no more, and our life is happy, as we think. Yea but where is the felicity which we surmise? Behold, contrariwise God affirmeth that we are then happy when we know that he is become merciful unto us, and receive our wealth as of him and at his hand, and give him thanks for the same, acknowledging them to be records of his goodness & love toward us. So then when the worldlings rejoice & glory in earthly goods they look no farther. It is all one with them as if they were with God, so they have all their hearts desire here. Contrariwise, although the faithful had all things here, that were possible to be imagined: Yet would they not stay thereupon. Wherefore? They have respect unto the principal: that is to wit, whither God love them, and be become their father. And indeed the goods of this world have no taste nor savour with them, if they be not seasoned with this goodness of God. And undoubtedly the true sauce (as men term it) to make us feel a good taste in the benefits that God sendeth us, is for us to acknowledge his goodness and love in them, and to take them for as many records of our salvation. Whom the unfaithful have their tables well furnished, they eat and drink & play the gluttons, and take no farther care: and all their pleasure is in cramming of themselves. And when they have so spent the time, they must either return to feasting again, or else go sleep. To be short, worldlings can not be merry, but when they forget God. And to conclude at one word, they cannot be merry but in playing the brute beasts: for they must be as it were cast into a sleep, so as they may have no regard of God when they intent to refresh and ease themselves. Contrariwise, although the faithful man have meat and drink: yet hath he no further delight therein, than to acknowledge thereby that God is his foster-father? saying, seeing that he hath care of this frail & weak body, it followeth that he will much rather have care of my soul, as which is much dearer unto him. For if in this world, where we be as it were strangers, he vouchsafe to reach out his hand unto us: what will he do for us when we be gathered unto him in his kingdom? if a faithful man have not this consideration with him: he is in such care and anguish of mind, as he can nother eat nor drink. Happy is the man (sayeth Solomon) that hath a cheerful heart, & poureth it out as before God. But is it possible for a man to rejoice, & to be merry in God, so as he can wholly repose himself upon him, if he be not able to conclude that God loveth him? Not surely can he not. For the rejoicing of the worldlings is rather a brutish beastliness, than a true joy. And in deed we fee the same by evident experience. For when the most part of them, eat or drink. how go they to it? even like brute beasts. If a hog be in his sty, when his swill is brought him, he filleth his belly so long as his meat lasteth: as much doth an ox, or an ass: and even so do the most part of the world now adays: for they devour the benefits of God, without prayer, without thanks giving, or without any acknowledging of him. The faithful contrariwise think on God, knowing well that their meats should turn to their condemnation, if they were not sure that they have them of the mere favour of God. For otherwise the enjoying of their goods should be but a robbing of God, if they did not by prayer & supplication acknowledge them to come from him. Truth it is that theceremony is not enough: for there are many at this day that pray & give thanks to God with their mouth, when as their heart in the mean season is not one whit touched therewith. But I speak now of them that look rightly unto God. For in beholding the meats, they acknowledge in themselves, saying: It is God that maketh us partakers of those his benefits. Upon what condition? if we be his children: well, than we enjoy part of our inheritance, and it is as an earnest penny that he giveth us, to assure us that he hath created all things for our sakes. But if we be not his children: then must it be imputed unto us for theft, yea for high treason. Now when the faithful enter into such temptation, thereupon they must needs be stricken with great sadness and anguish of mind, so as they cannot swallow down one crumb of bread with mirth & contentation. This is it that we have to note upon this place, where it is said, that the man which is truly converted, shall rejoice in his God: according also as it is said in the law, thou shalt eat & drink as in the presence of thy God, and shalt be merry before him. There also our god doth very well separate his children and his faithful ones from the unfaithful, showing that although the wicked have meat & drink abundantly, yet cease they not to be accursed, & all their dainties and pleasures shall be turned too their confusion. Let us not then be tempted to become like unto them: but if we will lead a happy life, & rightly enjoy the benefits that God bestoweth here upon us: we must have him before our eyes, and do him homage for all: & know that he showeth himself to be our foster-father, and causeth us to feel his goodness, to the end that we might be drawn up higher, & be always more and more assured of this fatherly love that he beareth us, and too be short, that the corruptible benefits which he bestoweth upon us in this world, might be as it were helps to lift us up into heaven, there to lay hold upon the eternal life. whereunto this our good God hath called us. furthermore, the means how to rejoice aright in God, is also immediately expressed: namely, by calling upon him, and by paying our vows unto him when he hath heard us. This is a good and profitable declaration of this joy: for inasmuch as there is nothing else but the curse of God in all the benefits that we receive at his hand, unless we taste of his goodness in them, so as we may rejoice and wholly repose & content ourselves in him: it standeth us in hand to consider well how we may attain unto it, & what is the true means. It is here expressed that we must first call upon him: and afterward pay him our vows, when he hath heard us. There are two things here pertaining to our duty: and the third is the promise that God maketh us, that we shall not call upon him in vain, nor our prayers be void or unprofitable. The end therefore whereat we must begin, is to pray unto God, yea even before we reach out our hands one way or other to eat or to drink: For if we do not begin at this end, that's is to say, at the calling upon our God, certainly all order is perverted. So then let us learn that the chief exercise and study which the faithful aught to have in this world, is to run unto their God, and acknowledging him to be the fountain of all goodness, to seek it in him: protesting that they look not for so much as one drop of welfare either to body or to souls, other than is given them by his free mercy and goodness. When we have learned well this lesson, we shall be more inflamed to pray unto God than otherways we are. And we see how necessity urgeth us in such sort as we are in a manner at our wits ends. Every man can confess that the poverties and afflictions wherewith we are environed are infinite: and yet how slack and slow are we to pray unto God? whereas there are a hundred thousand causes in one day that urge us to pray unto God: scarcely do we think on him three or four times, and yet that is so coldly, as nothing can be more. Therefore we shall have profited greatly if we have once learned this lesson and can practise it as it behoveth us, protesting that all the benefits which we receive, are his and in his hand, and that it be longeth unto him too give us them. And to the end we should not go unto him doubting, as we are wont to do: there is a promiss added thereunto that he will immediately hear us. And without this promise all prayers are nothing else but mere hypocrisy. For what is it to pray unto God. It is a witnessing of our faith? Well if we doubt and waver, and stand in a mammering and know not whither God will hear us or no: it is certain that we have no faith. And so we take the name of God in vain, forasmuch as our prayer which aught too be a testimony of our saith, declareth that there is naught else but uncertainty in us: nother must we think that he will hear us when we go too him in such a sort. And in deed it is one of the chief articles of our christian belief, to assure ourselves by God's promise, that he is ready too receive our prayers at all times and as often as we come unto him, being persuaded that he tarrieth for us, and requireth nothing else but that we should seek him: for the gate is open unto us, so we come unto him in the name of our Lord jesus Christ. And hereby it is seen that all Christian be lief hath been abolished under the Pope, and is yet still at this present. For they speak much of their praying unto God: But what certainty have they that they shall be heard? none at all. For contrariwise they are not ashamed to say that we must go to him doubtingly. This I say is the opinion even of the great Doctors, and not only of the idiots. They say it is a presum tuousnesse if we pray unto God with a steadfast belief, that he will hear us, and that we shall obtain our requests. But surely it is a horrible traitorous if men waver and gaze about when they pray unto God. Hereof cometh this superstitiousness that we must have patrons too make intercession for us unto God, and besides every man's private patron, they must also have a special warrant. For they have never done. When they have patched and peeced together, so as they know not on which side to turn them, nor whereunto to hold them: they are as great clerks at the end as they were at the beginning: for they know not whither they have gotten any thing by their praying unto God. Furthermore, they never pray unto God, but they serve him last: there the patrons and advocates must have the first words, and as it were the first fruits. Prayer is the chief service that God requireth of us: and what a thing is it, when we convey it over unto creatures, and God hath but the refuse of other men's leavings? This is the common dealing in the Popedom: and not only the idiots (as I have said) but the greatest clerks are the followers of the devilish doctrine that is maintained there. And so we see that all christian belief hath been destroyed and abolished there. And therefore so much the more aught we to magnify the goodness of God, for plucking us out of so bottomless pits, & so much the better aught we stick to the doctrine that is declared here: which is, to believe steadfastly that we shall not seek our God in vain if we call upon him in truth, because forasmuchas he telleth us that he will hear us, yea and that he will not tarry until we open our mouth, but holdeth his hand already stretched out to help us at our need as he speaketh by his Prophet Esay. And this is the cause why the promises are so oftentimes repeated in the holy Scriptures, and not without reason. For what soever God promised men, they cannot be persuaded that he will hear them. To be short, we cannot give credit unto God: but as for our own lies, we believe them too much. For this cause God ratifieth the promises which he hath made that he will hear us. But we must note to what end God is so gracious unto us, and so ready to help us in all our necessities: It is too the end that we should pay him our vows, that is to say, that we should by our thanksgiving protest that in all things and for all things we are bound unto him. For this word vow, importeth a solemn record that men yield by declaring that they have not any thing but of God's gift from above: and that they cannot require God again, nor present him with any thing save only with praise and thanks: as it is said in the Psalm, What shall I give unto the Lord for all the benefits that I have received of him? I will receive the cup of salvation and call upon his name. We see then that our God requireth nothing of us, but that we should do him homage for all his benefits; and acknowledge his liberality, and so much the more extol his mercy which he hath used towards us. Thus then the way for us to rejoice in our God, is that we knowing how much we are beholding unto him, should give him thanks for all his benefits, & thereby be stirred up to acknowledge him hereafter for our father, and to do him that honour and homage which is due unto him, assuring ourselves that he will never fail us, and that seeing we have felt him so good & merciful, he will continued the same still: And not only he will make us to know in this world, that we have not put our trust in him in vain, but truly and perfectly to enjoy his goodness when he shall have gathered us into the heavenly kingdom which he hath purchased unto us by our Lord jesus Christ.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him so to touch us with his holy spirit, as our offences paste may be abolished by his mere goodness, and also too bear with us all the days of our life, until such time as having wholly clothed us with his righteousness, and transformed us into his image, he make his glory so too shine in us, as we may feel the fruit of the inheritance which is now promised us. And so let us all say, Almighty God heavenly father, thou haste promised too hear our requests which we make unto thee in the name of thy son, etc.    


The lxxxviij Sermon, which is the first upon the xxiij Chapter.  
This Sermon containeth yet some thing of that which concerneth the three last verses, and afterward the text which followeth.  
1 IOb answering said:  
2 Although my talk be this day in bitterness, and my plague passeth my groaning.  
3 If I knew to find him, or howeto come unto his seat.  
4 I would plead my case before him, and fill my mouth with arguments.  
5 I should know what he would answer me, & understand what he would say unto me.  
6 Would he debate the matter with me by force? no, but he would put strength into me.  
7 There the righteous shall debate with him, and I should be acquitted for ever.  
WE have here to confer the last saying of Eliphas with the answer of job which we have now heard. Eliphas on his behalf maintaineth that God will always know them that are righteous, and not only show them favour, but the whole country for their sake. job answereth to this, that although he be extremely dealt with at God's hand, it is not because he hath deserved it. And for proof thereof he saith that if he had leave and liberty to plead his case: he would well declare that it is not for his sins that God doth so punish him. These are the two contrary sayings that are treated of here. Now touching the first which is the saying of Eliphas, it is true that our god hath promised to show himself merciful toward them that serve him with a pure heart. And that the same shall extend not only to their own persons: but also to their families, yea & to whole countries. Yet notwithstanding it followeth not that God will bind himself to one certain rule. For we see how he trieth the patience of his servants, and of those that endeavour to obey him in every point. Then dealeth he not all after one rate as we have declared here before▪ And in deed although it be said here, That a country shall be delivered by the cleanness of one man's bands: we hear the Prophet Ezechiell say contrariwise: If job, Daniel, & No were in this Town, they shall deliver their own souls: but yet should their children perish. It seemeth in deed that the Prophet there, hath respect unto this place here, to show that God is not bound to save a country for one man's sake only. If he do it: as it may happen that he wil● it is at his own liberty but to appoint him a law, were a thing to unreasonable. Truth it is that it was said to Abraham, that if there could have been found but five righteous men in Sodom, God would have spared the whole city for their sake: and although it was filled with horrible sins, yet God would not have used the vengeance which is written in Moses. Thereupon Eliphas intendeth to conclude, that always, as often as there is but one righteous man in a country, for his sake the country shall be saved: but this aught not to be racked out so far as we have declared. But to be short, let us learn that all the temporal promises that are contained in the holy scripture, that is to say, those which concern the state of the life present, are not so general that we should always stay upon them: for our God reserveth the fullness of his grace for the faithful in the life to come. It is enough that they have here some taste of it: nother should it be for their profit too be altogether filled with his benefits in this world. If we had our felicity as we would wish it, (as hath been declared more at large heretofore) what would become of us? Every man would fall asleep, and the hope that we have of the heavenly life, would be as it were laid a water, yea be quite abolished. Therefore it is needful that God should waken us with afflictions, to the end we might think upon the everlasting heritage which is promised us, and lift up our minds thereunto: for to that end behoveth it us to be exercised in many adversities. And that is the cause why I said that we must not rest peremptorily upon the certainty of the promises of this present life. For God distributeth them unto us according as he knoweth them to be expedient for us, having always an eye to our infirmity. Nevertheless God will also prospero those that are minded too serve him, and make them so to feel his grace, as they shall have aforehand as it were a pledge of the inestimable benefits that are prepared for them in heaven: but yet must they not set their minds only upon that pledge. Again if it please God to afflict such as have walked uprightly, they must not therefore shrink away, nor be out of heart, nor conclude that God hath shaken them off: but rather they must consider that by that means God intendeth too draw them to him, and to kill their fleshly affections, & to cut off the superfluities that are in them to the worldward, to the end they should be the better disposed to pass out of it, and not settle themselves in things present. Thus must we always cheer up ourselves in the mids of our afflictions, and make our gain when God causeth us to feel his favour, by considering that it is enough for us that we have some promises of it here, & that the fullness thereof must not be showed as now, as the which should not be for our welfare. Hereby we see that job had just cause to rebuke Eliphas after that manner. Nevertheless he exceedeth measure as he had done heretofore. And this will be the better perceived by the words that he useth. He sayeth, that although his words be bitter, yet doth the plague that be endureth far pass his groaning [or complaint.] Whereby he meaneth that he maketh right grievous complaints: and yet that if men look upon his adversity and weigh it well, they shall found it far grievouser than all his complaints. To be short, job intended to excuse himself of that he complained so sore, & could not refrain himself nor assuage his own sorrow. He showeth that he hath good cause to be so excessive, because the misery which he endureth doth yet far exceed all his complaints. As for this, it might well be borne withal: but immediately he entereth into his old bias wherein we have seen him heretofore: which is, that he would fain go to law with God, & show that if he might attain to that, and have leave to maintain his own case: he should do well enough, & in conclusion be quit and cleared. For then (sayeth he) God would not use force against me, but deal with me by order of law: and if I might have such hearing, I should immediately gain the upper hand. This matter would be hard to understand, if we called not too remembrance what hath been said heretofore: that is to wit, that although God be always righteous, yet is it after two sorts. The one is that which he hath declared to us by his law, and that is the righteousness whereby he dealeth with men and whereby he judgeth them. Then if God summon us to his judgement seat, and there deal with us by the order of his law: that is one kind of righteousness or justice. For no man is able to say but we be justly condemned when we be condemned by the law of God. For what doth God require at our hands which we aught not to do? And if we make default, what can we say to it if he punish us according to our deserts. Thus ye see one kind of God's justice which will be granted to be rightful without any gaynesaying. True it is that the wicked will not cease to be always grunting against it: nevertheless for all their grudging yet are their mouths stopped forsomuchas their own consciences do so condemn them, as there needeth none other man to give evidence against them, nor to make long trial of the matter: for they have a searingyron that burneth them within. There is also another kind of righteousness which we are less acquainted with: which is, when God handleth us, not according to his law, but according as he may do by right. And why so? Forasmuchas our Lord giveth us our lesson in his law, & commandeth us to do whatsoever is contained there: although the same do far pass all our power, & no man be able to perform the things that he hath commanded us: yet notwithstanding we own him yet more, and are further bound unto him: and the law is not so perfect and peerless a thing, as is the said infinite rightfulness of God, according as we have seen heretofore, that by that he could found unrighteousness in the Angels, and the very daysun should not be clear before him. Thus ye see how there is a perfecter righteousness than the righteousness of the law. And so if God listed to use that: although a man had performed all that is contained in the law: yet should he not fail to be condemned. But surely our Lord useth it not. For he applieth himself so far forth unto us, that he receiveth, and accepteth the said righteousness which he commandeth, as though it were thoroughly perfect, notwithstanding that it be somewhat qualified to the state of man, I mean of man before he was corrupted with sin. This matter had need to be laid forth yet more at large, specially concerning the first righteousness. True it is that there shall never any be found that hath fulfilled the law, not not even of the faithful. For so long as we abide in our own kind, we be so far of from fulfilling it, that we cannot so much as think one good thought. What is man in himself? A mortal enemy of God and all goodness. So then we have no shift to discharge ourselves against God, if he leave us to ourselves, but contrariwise we shall do nothing else but provoke his wrath. And again when he granteth us the grace by his holy spirit, to love the thing that is good, & therewithal putteth such a woorkfulnesse in us as our life becometh a mirror and example of▪ holiness: yet do we fail so many ways, that if we be able to answer God to one point, we be guilty in a thousand points for it. Yea and (which more is) we never do any good wherein there is not some blemish, insomuch that we should be faulty in all respects before God, if he listed to handle us rigorously. Howbeit, when God is so gracious to us as to govern us by his holy spirit, he accepteth the goodness that he hath put into us, notwithstanding that it be unperfect. True it is that forsomuchas we do amiss, we have not so much as were requisite: nevertheless God layeth not our infirmities and sins to our charge, but shutteth his eyes at them, like as a father is not too inquisitive of his own child, & although he see well enough the faults that are in him, yet he beareth with them▪ Even after the same manner doth God work towards us, for he useth the same pitifulness in forgiving all the infirmities wherethrough we do amiss. But now let us come to that which is said here. job knew well enough that he was a wretched sinner, and he was not so blinded with pride, as to bear himself in hand that he was thoroughly righteous, and that God did but bite at him without cause. But his meaning was that if God would handle him after the ordinary manner which he setteth forth in his law, which is to bliss such as serve him, and too deal gently with them, so as they may well fool him their good father: after that manner and according to that rule, he could well answer before him. And so his meaning is, that God useth his own prerogative of a righteousness which is secret & hidden from men, and dealeth not with him any more by the order of his law, but by another consideration which men cannot take hold of not reach unto with all their reason and wit. Lo what his meaning is. This will be the better understood, by applying of it in form of an example in the person of job, and in the person of some other man set as it were by his side. Look wpon a man whom God hath chosen to himself: well, he endeavoureth to walk holily & with a good conscience: and God blisseth him, and there appeareth no token that God forgetteth him, but rather that he governeth him & hath a care of him. And why is that? Is it because that that man hath deserved it? Not: for if we seek for desert or worthiness in any creature, it can bring nothing which is not Gods own afore: and if there be any goodness in man, the same proceedeth first of the holy Ghost. Man then bringeth not aught of his own unto God: and the goodness that is in us should never be worthy to be well liked of God, but should be rejected, because there is always some blemish in it. Therefore when our Lord maketh the faithful to prospero after he hath given them a desire to walk according to his will: he useth the ordinary righteousness, that is to wit, the righteousness which he setteth forth unto us in his law. But look me here upon job who is a faithful man and hath served God with a pure & right meaning mind: and yet notwithstanding he is tormented with extremity: it seemeth that God hath set him upon a scaffold to show there a dreadful vengeance in him: to be short, for aught that man can conjecture, he was handled roughlier than Cain or judas. And what meaneth such a strange manner of dealing? Hereupon job saith that our Lord useth his secret justice: that is to say, he useth not the ordinary rule that is contained in his law, but intendeth to try Job's patience, and to make him an example to the whole world. To be short, he intendeth to show what authority he hath over his creatures. Notwithstanding in so doing he ceaseth not to be righteous. I mean even although he deal altogether after that manner. For I have declared already, that God useth not the said extraordinary justice towards men: howbeit, job thought so. You see then that God shall be righteous still, although he proceed not according to the rule of his law. But now let us try whither job spoke rightly in saying so: no surely, he overshot himself. And for proof thereof, let us take this sentence that is set down here: He will not debate with me by force (saith he) but there I shall have reason. How, meaneth he that God will not deal with him by force? It were to go to law with him if he would give him the hearing. job then presupposeth that God useth an absolute or lawless power (as they term it) towards him: as if he should say, I am God, I will do what I list, although there be no order of justice in it but plain lordly overruling. Herein job blasphemeth God: for although God's power be infinite, yet notwithstanding, to imagine it to be so absolute & lawless is as much as to make him a Tyrant, which were utterly contrary to his majesty. For our Lord will not use might without right, nother is he less rightful than mightful: his rightfulness & mightfulnesse are things inseparable. Therefore Job's saying is evil. Not that he purposed (as I have said afore) to blaspheme God: but yet did wandering words escape him, and that came because he could not bridle his affections. But now let us come to the handling of the matter in truth as it is. Hitherto we have but laid forth the matter. Whereas I said there are two sorts of righteousness or justice in God: that is true. Howbeit the applying of it was according to Job's imagination, & that was a misapplying. But now let us come to the pure truth, that we may know how the matter goeth. It behoveth us to bear in mind what hath been declared heretofore: that is to wit, that god in his law applieth himself unto us, and requireth not so much as we own him, but according too man's ability to perform: I mean not his ability now that we be corrupted: but his ability when he was in his perfect soundness, such as Adam had before he fell, and such as the Angels of heaven have yet still. Ye see then that God in his law hath a respect unto our ability: yea, but let us consider well after what manner this word Ability is to be understood: for it is not according to the want or wretchedness that is in us as now: (for as now we can do nothing but evil:) but according to the state wherein we should have continued safe and sound, if corruption had not entered into our nature. And for the better understanding hereof, let us take the Angels for a mirror. Behold, the Angels endeavour to serve God: they are not tempted with evil affections as we be: there is no rebelliousness nor sin in them: and yet notwithstanding, although the obedience which they yield unto God be pure in respect of us: it ceaseth not to be imperfect if it be compared with the infinite majesty of God. Now then, God (if he listed) could use us after an extraordinary manner: that is to say, although there were no law too rule us by, yea or although we had performed all that is contained in the law: yet might he justly condemn us, but he will not do it. And why? He is contented with the rule that he hath given, showing that he pitieth his poor creatures. And that is the cause why the Angels are pure and accepted for righteous before him. But now let us pass further. God hath promised to bliss such as walk in pureness of heart & hand: yea, howbeit with condition to reserve always to himself the pre-eminence too judge what is meet and expedient for our welfare. For if God perceive that we have need to be chastised, he will do it: And although we have had the mind to serve him and have put our endeavour thereto: yet will he not therefore miss too handle us roughly sometimes, so as it shall seem that we have offended him more grievously than the wickedest of the world, by his punishing of us after that sort. But it is not as job thought. And why? For it seemed to him that God aught to have held himself contented with the obedience that he had yielded him, and that Gods punishing of him proceeded simply of an absolute power, as who should say, that God dealt wilfully, of set purpose to show the strength of his arm, in overwhelming a poor creature that wist not what too do or say, and that there was no reason in his doings. But these are words worthy to be blamed, yea and to be accursed. How then? Whereas God hath so afflicted job as we see, true it is that he meant not to punish him after the ordinary manner of his desert: but yet might he have punished him so, even by his law. And why? For surely God beareth with us, and accepteth our works in good worth which we do through the grace of his holy spirit, although they be faulty. But is he bound to do so? No. Hath he given us his law to the intent to be subject to us, and to be bound unto us? No. He doth it of his own free goodness. Now than if a man would compel him to it, should he not do him wrong? Yes. Therefore job misbehaveth himself in this behalf. For when a man shall have walked as uprightly as is possible, yet shall he be found faulty before God, so as he may justly send him all the afflictions in the world, & a man must be feign to condemn and humble himself, and to acknowledge that he hath deserved yet more. Thus ye see wherein job beguiled himself. For in asmuch as God of his own mere goodness beareth with his children, and taketh their works a worth though they deserve it not: it seemeth to job that God useth cruelty towards him, or at leastwise an absolute and lawless prerogative: but he doth not so. True it is that God's intent was not to punish Job's sins: he had another respect: and went another way to work, according as I have showed, that it was his mind to try Job's patience, whereas in the mean while there were many wicked men in the world, which made merry and triumphed at the same time, and God made no ill countenance towards them. And so we see it was not his mind to handle job according too his deserts: howbeit that we must always conclude, that God even according to his law, could have sent job an hundred times more adversity, so as he should not have been able to bear it. And why? The least offence that we commit, trespasseth against the majesty of God. And I pray you what punishment is great enough for so huge an offence, as the impeaching of God's majesty and the casting down of his justice? If we were overwhelmed a hundred thousand times, yet were it not comparable too the hideousness of the crime that we have committed. So then, job reasoneth awry in saying, that God handleth him not after the rule of his law. Surely if he had said, according to his ordinary manner (meaning that God intended not to punish him for his sins, but for some other cause:) he had said very well & truly. But he sayeth, I see well that God useth an excessive power, he thundereth against me as though he would dispatch me, and therefore I must be fain to hold my peace. When he speaketh so, doubtless he playeth the horse that is broken loose. Not that he was at any time out of patience: howbeit, that patience of his was not such, but that it now and then boiled with great wallops, and did cast out some froth and scum. Thus ye see the opening of the matter that job handleth here. And forasmuch as these things are very high, the laying forth of the process of this matter, may give yet some greater light. Therefore let us come to that which job sayeth, after he hath declared that what bitterness soever he hath uttered out of his stomach, yet his grief surmounteth his complaint. He sayeth, If it were lawful for me too find God. And what meaneth he by that? He meaneth to go to law after the manner of men. Out of all doubt, if God should abase himself so far, as to go to law with us: yet could we never win our case. And that is the cause why he sayeth in his Prophet Esay, let us set a judge or umper betwixt us, too see who shall go by the better. When God speaketh after that manner, he meaneth not to resign his office, nor to stoop so low as to submit himself to man's tyrall, that any body should presume too give sentence upon him. Not: but his meaning in effect is, that although he should forbear his authority, and that there were some man appointed too be judge between him and us: yet should we not fail to be condemned. We might well plead for ourselves, and we might well allege all our reasons: but yet should be confounded, because God would always be able to found some fault or other in us. Mark that for one point. And therefore job overshooteth himself much in wishing to found God, that he might go to law with him, that is to say, in wishing that God should stoop so low, as he might take him for his adversary, to plead his case against him before a judge. For although he had that privilege, and that God should grant him his desire: yet should he always be put to shame. But what maketh him to beguile himself? It is because his torments troubled him in such wise as he was not master of his wits, but saw vexation as in darkness, or else had his eyes blinfolded, and considered not that God could find more blame in him than he himself was privy to, if he listed to examine him rigorously. And hereby we be warned to stand upon our guard when God sendeth us any afflictions. Therefore let us take heed that we hold ourselves short. And why? Because we shall out of hand be dazzled in our passions, and the mischief will pinch us so sore, as we shall no more know where too become. So much the more than had every of us need to look narrowly to himself: and if God sand us adversities, let us assure ourselves that we should be vanquished and beaten down out of hand, if he upheld us not by his grace. Furthermore let us not believe our own likings: but when our fleshly reason allegeth any thing to us, let us say: Alas, what imaginest thou o wretched creature? for beside that thou art no competent judge in thine own case, thy misery hath blinded thee, and thou turnest aside out of the right way. If thou we●t in quiet, thou mightest judge much better than thou canst now, for thine own conceit carrieth thee away. Seeing it is so, thou must not take upon thee to stand in defence of thy case, but thou must willingly yield thyself guilty, assuring thyself that thou shalt not be able to clear thyself afore God, but that thou must be utterly confounded. Lo what we have to mark in this text. Now let us proceed further, job sayeth, would God dispute with me by force? Not, but he would give me strength. Hereby he betokeneth, that god did presently dispute or reason against him by main force: but that were a charging of God with things that can by no means light into him. And undoubtedly whereas the doctors of Sorbon say that God hath an absolute or lawless power, it is a devilish blasphemy forged in hell, for it aught not once too enter into a faithful man's head. Therefore we must say, that God hath an infinite or endless power, which notwithstanding is the rule of all righteousness. For it were a rending of God in pieces, if we should make him almighty without being all righteous. True it is, that his righteousness shall not always be apparent unto us, but yet ceaseth it not too continued evermore sound and unappaired. We must not measure God's righteousness by our own conceit, (for that were too great a streytening of it:) but we must always be fully resolved, that God's myghtfulnesse can not be separated from his rightfulness, because God cannot be dismembered. But job suppozeth here, that God disputeth with him by main force: that is too say, that he showeth himself so terrible, as there is no reason to be had at his hand, because there is none other thing with him, but, I am thy God, and I may dispose of thee as I list myself. This is very true: Howbeit, God ordereth his creatures in such wise, as we must not imagine that his righteousness is separated from his power, as I said afore. And that is the point wherein job was overseen, when he said, O, then would not God dispute with me by force. For it is certain that although God had disputed against job with force or might, yet it should not have been with such a lawless might, as should have born down right: but with a rightful might, notwithstanding that men could not comprehend the rightfulness thereof. And here we be warned, that when there is any talk of God's mightiness ministered unto us, we must reverence it by confessing the same to be always rightful. And if we will so do, than (as I have touched already) we must not measure his mightiness by our understanding: for what a thing were that? It is even the ground & cause of all the grudgings that are heard against God. For when men conceive not the reason why God doth things, they fall out with him, & gnash their teeth, & chafe against him. Sure it is a devilish pride & presumption, when we will have God to govern us after our own liking, & fall to our controlling of all his doings, & cannot conceive good opinion of them, except he show us the reason why. But contrariwise it behoveth us to honour the said secret mightiness, acknowledging that there is rightfulness enclosed in it, which we cannot espy as yet. There are other some, which to prove god righteous, would abolish his mighty power. Of which number are they which in these days cannot abide that a man should preach, that God hath chosen us of his own free goodness, & that he disposeth all things according to his own good pleasure, and that nothing happeneth but by the ordinance & guiding of his hand. For, because they cannot brook that gear, they fall to overth warting after this sort. How now? If God have so chosen some & forsaken the residue: it followeth, that he hath created men to damnation: & is that agreeable to his righruousnesse? Again, if all things be done by God's will, what shall a man say to it, seeing there are so many wicked things done? Now these wretched fools, or rather mad men, cannot find in their hearts to stoop so low as to say: In deed it is a very strange case, that God having created men, will not also save thenal: neverthelater let us assure ourselves, that God's righteousness is to high & to deep for us to attain unto as now: but the day will come that our Lord will make us able to understand the things that are hidden from us as now. It is said that we know but partly & darkly: but when we be become like to him, we shall not only see him as he is, but also we shall perfectly understand the things that are not yet disclosed unto us. These drunken sots that are sotted in their overweening, cannot abide to yield God so much glory, as to submit themselves wholly unto him. For if a man speak to them of God's providence, they answer, how can it come to pass, that a man should be condemned for the evil that he hath committed, & yet that the same should be done by the will of God? They cannot discern that man being convicted by his own naughtiness, is justly condemned for the same & yet that god purposeth another end, which is unknown to us. And Iob hath well showed this, by fathering all his afflictions upon God. For when the thieves had rob him of all his goods, he said it was God that had done it: Howbeit in another respect, than the thieves had done it. Albeit that these things be strange to us, yet must we not fall to slandering of God's righteousness, or to railing at it. And thus the thing which I said was to be noted out of this strain, is that we must not put God under such rule, as we be able to conceive in our understanding: for his righteousness far passeth the reach of our wit. What is to be done then? We must humble ourselves: & when soever God worketh after any fashion that is strange and unknown to us, we must not therefore cease to conclude that he is always righteous. For that is the way whereby God will try whither we honour him or no: namely if when things fall out contrary to our reason & liking, we nevertheless do still magnify his name. For if God handled us after our own wish, and all the world were governed as we had devised in our head: it were very easy for us to say, God is righteous, God is good. And why? Because we shall have concluded already in ourselves that it must be so. And what should then become of God's righteousness? It should be but a certain subjection unto us: as who would say that if God did as we would have him to do, them should he be wise, but not else: & that were great reason. Contrariwise (as I have said) he trieth our humility when he worketh after such a fashion as we cannot found to be good by our natural wit, and yet nevertheless confess him to be righteous, and there rest as prisoners under the bridle of humility. Thus ye see after what manner we yield God the glory that is belonging to him. And therefore although God use great rigour towards us, so as we know not on which side to turn us, and we seem to be pressed over sore. Yet let us beware that we say not with job, that God debateth with us in mightiness of power: let us take heed that we father not an absolute power upon God: but let us consider that there is always in him an incomprehensible rightfulness which it behoveth us to honour though we perceive it not, and that it show not itself: let us always make this conclusion, Lord, thou art righteous, and thy judgements are a bottomless pit. This is the cause why it is expressly said in the Psalm, Lord thou art righteous, and thy judgements are as a deep Sea. And therefore man must stoop in that behalf, for if he presume to enter into them, surely he shall never wade out again, but be plunged & as it were drowned in them. Then although we see so great and dark dungeons: yet must we confess that God is righteous. Furthermore whereas job sayeth here, that God would give him strength, and not debate with him by prerogative of his power: let us acknowledge that God giveth us strength even in the greatest rigour that he useth. For if he gave us not strength, what a thing were it? God needeth not to utter any extreme force to confounded us, let him but blow upon us, and we be dispatched. For what is man? A little rush that is withered by-and-by, or else a flower, or a bud of an herb, or whatsoever else is less: to be short, he is but a shadow. Therefore if God show not this power in maintaining us, we be undone, yea even with the least adversity that he can send us. And what should become of us then if he upheld us not, when he listed to chastise us somewhat roughlier? But he beareth us up in such wise, that when he smiteth upon us with the one hand to strike us down, he hath the other hand under us to lift us up again, & suffereth us not to quail. Therefore let us conclude, that if God afflict us, he will give us such strength as we shall always stand steadfast & unovercome: yea verily, for he is near us, that is to say, us that are his. Insomuch then as we feel such assistance at his hand, it aught to suffice us, assuring ourselves that he will always have such respect of our infirmities, as he will make us to feel his grace more and more, and utter it in such abundance, as we shall be well fenced with it to continued in his holy calling unto the end.  
Now let us fall down before the face of our good God, with acknowledgement of our faults, praying him to make us to profit more and more in true repentance, and to open our eyes, that we may learn to search the wants that are in us, and to condemn ourselves for them: and therewithal resort unto him, not doubting but that he is ready to hear us, & that whensoever we seek the remedies of our diseases, he will always show himself a good physician in purging us of all our wicked affections: and that it may please him to open our eyes, to the end we may behold the favour that he showeth us, in adopting us for our Lord jesus Christ's sake, and in giving us the pledge of our salvation, that thereby we may take occasion of comfort & rejoicing, yea even in the mids of all the afflictions & temptations of this world, so as we may overcome them and all other battles wherewith he listeth to exercise us here. That it may please him to grant this grace not only to us, but also to all people and Nations, etc.   

The lxxxix Sermon, which is the second upon the xxiij Chapter.  
This Sermon is yet still upon the, seven. verse, and then upon the text that is added.  
8 If I come afore him, he appeareth not too me: and if I come behind him, I shall not attain to him.  
9 If I come on the left side where he doth his work, I shall not perceive him: and if I turn me to the right hand, he will hide himself and I shall not see him.  
10 According as he knoweth my way, so doth he try me, and I shall go out as gold.  
11 My foot hath held his path, I have kept his way, and not turned aside from it.  
12 I have not forsaken the commandment of his lips, I have laid it up, and have set more store by the words of his mouth than by my living (or my custom.)  
IOb pursuing the matter that was treated of yesterday, protesteth here, that if God would handle him after his deserts, he should not be so sore afflicted as he is: for always his meaning is, if God would proceed with him according to the rule of his law. And hereby he betokeneth that he is not punished as an offender, but that God hath some other respect which is unknown unto him. certess it is very true that God dealeth not after this ordinary manner towards him, when he uttereth such rigour against him. For job was none of those that have transgressed God's law in such wise, as their punishment aught to be an example unto others. job was none of that number: he had endeavoured to lead a holy life: & he had so behaved himself, not only towards men, but also towards God, as he might have been counted more than half an Angel in comparison of other men. And therefore he hath good reason to say, that the punishment which he endured was not for his sins, if so be that he had acknowledged that god might justly do it, if he thought good. For if our Lord bear with men, it is not to be said therefore, that he is bound to do it, and that it may not be free for him too chastise them more roughly if he list. job therefore doth amiss in this point, that he acknowledgeth it not to be through God's mere grace, that he is not punished for his sins. Again he doth evil in entering into God's secret judgements, and in surmising that God useth an absolute or lawless power, and in not acknowledging a secret righteousness in him, although his creatures perceive it not. This is the cause why he sayeth, That the rightcouse might go too law with God, if he would vouchsafe to deal by the order of his law. But yet it is certain, that if we should go that way to work, we must all of us needs be condemned. For what mortal man can boast that he hath fulfilled the law of God? And it is written, cursed is he that performeth not all the things that are contained in the law. Thus ye see that all mankind is shut up under the curse, if God listed to extend the rigour of his law towards us, according as Saint Paul treateth specially thereof in the third Chapter to the galatians. job then is far overseen in saying that a righteous man may plead his case, if God will give him audience according to the rule of his law. For (as I have said) we must needs yield ourselves guilty, not only for offending in some one point, but for transgressing in all points, insomuch as we never serve God as we aught to do, nor with such perfection as he deserveth and as our duty requireth. Wherefore it followeth that men are transgressers of the law, not in some one part of it, but in every point. Moreover, it is true that the righteous may show themselves before God, howbeit not to come to accounted: for wherein consisteth our blessedness, but in having our sins pardoned and as it were buried at God's hand, as it is written in the two and thirtieth Psalm? And who draweth open his mouth to plead against the heavenly judge? It standeth us then in hand to have jesus Christ for our advocate: and he in pleading our case allegeth not our deserts, ne setteth himself in our defence, to say that God doth us wrong in punishing us: but he allegeth the amends that he himself hath made, and that forsomuch as he hath released us our debts, we be now quit before God. Thus we see that job offended in saying that the righteous and just dealing man may plead his case before God. Now as concerning the other point where it is said, that if he seek God before him, he shall not perceive him: and if he come behind him, be shall not overtake him: and if he go on the left hand, he will be hidden from him: and if he turn on the right hand, he shall not see him: thereby he meaneth that God's judgements are incomprehensible to him: which is a very true saying. Some expound this of the four parts of the world: and all cometh to one point. For according as it is said in the Psalm, who shall give me wings to fly away? If I go over the Sea, the hand of God is to long: it will overtake me. If I go down into the deeps, there he will found me out. If I fly above the clouds, yet will his hand overreach me, and pluck me back from thence. Therefore it is all one in this text, when we understand it to be spoken of the East, West, South, and North. job meaneth that it is to no purpose for men too make long discourses, for when they have trotted up and down all the world over, yet shall they never attain to the great secrets of God, for they surmount all their capacity and reach. But the sense continueth always the same that I have spoken of: namely that job meaneth here, that the manner of dealing which God useth towards him, is so high and profound, as man's reason can never reach unto it. And it is a very true saying, so it be well applied: but Job's fault is, that forasmuch as he perceiveth not the reason of God's doings, he imagineth him to use an absolute or lawless power (as they term it) that is too say, that God worketh at his own pleasure without keeping any order or rule, and that he doth as he listeth, like a Prince that will not be ruled by reason, but followeth his own liking. In so saying job blasphemeth God: howbeit, that is because of the sudden pangs of his passions, wherethrough words escaped h●● without advisedness. Nevertheless he faileth not to conclude always that God is righteous & blameless: he sticketh ever unto that in himself. But yet notwithstanding: he is not able to bridle his tongue from casting forth words out of square by reason of his passions. This is it that we have to mark in effect. Now, that we may apply this doctrine to our use, let us understand, that we must not preach before God to plead our case with him: for we must needs be condemned without any long procesmaking on his behalf: and the more defences & excuses that we think we have, so much the more must our sinfulness needs increase. Then is there none other remedy, but to acknowledge ourselves guilty, and to crave forgiveness and mercy. Thus our coming unto God, must not be to pretend any justifying of ourselves, nor to make any satisfaction: but to acknowledge our sins, and to beseech him too admit us of his own mere goodness and mercy, and not to open our mouth to plead our case. For that manner of debating belongeth not to us: it is the office that is given to our Lord jesus Christ. Therefore let us on our part hold our peace, and suffer jesus Christ to be our spokesman, and to make intercession for us, that by that means our faults may be buried, and we be quit in stead of being condemned. Thus much have we to bear away in the first place: and that is the mean to deliver us from our judge for ever: according as S. Paul sayeth, who shall lay any thing to the charge of God's children seeing he justifieth them? Who shall stand against them seieng that jesus Christ hath taken their case in hand too plead it? That (say I) is all our refuge: and without that, we be undone, and we must not think to come unto God without it. For we should be overwhelmed with his wrath as we be worthy. As touching the second point, it behoveth us to mark, that God's judgements are oftentimes hidden from us: but yet must we not therefore think them strange, so as we should check against them or say, there is no reason in them. Let us rather acknowledge that God's righteousness is too high a thing for such rudeness as is in us, and that it were too great a presumptuousness for us to desire to attain thereunto. This (say I) must we be fully resolved of. I said that God's judgements are very secret, and that when we have sought, searched, and ransacked to the uttermost that we can, we shall be confounded: but doth it follow therefore, that God hath no rule of himself? No. And why? Let us make comparison betwixt him and us, and what a difference is there: My ways (sayeth he) are further off from yours, than heaven is from earth. Truly he useth that manner of speech to show, that we must not esteem of his mercy according to our own nature. Nevertheless God doth generally show, that it is against all reason that we should measure him by our span as the Proverb saith. What remaineth then? We must honour God's secrets when they be hidden from us, and therewithal confess that all his doings are disposed with infinite wisdom, uprightness, & goodness, and that if any man attempt to doubt of that, he must needs come to shame, according as it is said in the Psalm, Lord howsoever the world goeth, thou shalt be found righteous. For David saw well the devilish pride that is in men, who will needs be always replying against God and controlling of him. But what win they by it? nothing, but that God must maintain his own right, and they be overwhelmed with their malapertness. Thus ye see a point that is well worthy to be borne in mind, when it is said, that if we go from the sun rising to the sun going down, and draw about from North to South, when we have hunted over all the world, yet shall we not attain unto God. Hereby we be informed, that God's determinations are such a bottomless Sea, as we can never attain to them, and that the rightfulness which is in them, is an infinite thing. Now let us consider our own ability, and mark what infirmity is in us. If a man should bestow all his whole life in traveling, yet could he not know the whole world. And what should we know of God when we had attained to the centre, (that is too say to the bottom) of the earth? [Little or nothing.] And surely if we could sty up above the clouds: yet should we come far short of knowing all that is in God. So then let us learn two things briefly: the one is, that when God worketh not after our manner, we must not think with ourselves, that the creatures are able to do this or that: or that men have been wont to do so: or that the ordinary manner of working is thus and thus: or that this is the order of nature. God's mighty power must not be shut up within the order of nature, nor within such bounds. What then? Let us confess that his judgements are so deep a Sea, as we cannot found them. And therewithal let us hold it for a sure principle, that God continueth evermore righteous, notwithstanding that he seem too deal crookedly and overthwartly: and although we find fault with his doings, and have apparent surmises and colours so to do: yet (say I) let us always conclude thus with ourselves: Lord, thou art righteous, according also as jeremy saith. True it is that it grieved him to see the wicked have their full scope and the godly men to be utterly trodden under foot, so as all things were out of order, and might overcame right, and there was no more conscience and upright dealing among men. jeremy lamented it and was sorry for it. Again he saw the wicked live unpunished, as though God had been asleep, and had thought no more upon his charge. Thus ye see it was a very hard and cumbersome temptation that the Prophet endured. But forasmuch as he knew, that fleshly wit cannot conceive gods wonderful judgements, he maketh a preface before he enter into his complaint and moan, saying, Lord, thou art rightuons and thy judgements are rightful. His speaking after that manner, is to show that he intendeth not to enter into disputation with God, and to plead with him as with his fellow or match, or too call in question whether God worketh by reason or no. jeremy abridged himself of that liberty, and cut off the occasion of that which he might have conceived in his mind. Therefore before he enter into his matter, he maketh this conclusion: Lord howsoever the world go, and although men may surmise that thou dost things without reason: yet art thou righteous and unblamable in all points and all respects. Even so must we do, and not say with job, It is impossible for us to know the reason of Gods works. That is very true, howbeit it is but faintly spoken. But we cannot mount so high, nevertheless if God work after a manner that we cannot comprehend, we must not therefore cease to acknowledge him to be righteous, and to honour him, and to humble ourselves before him. This is in effect the thing that we have to remember here. Furthermore let us take warning, that we may well make large discourses, but we shall gain nothing thereby. True it is that men may have great quickness in their wits: but yet must not the same give us occasion or overweening as we see many do, who because they have their wits well sharpened, think themselves able to find out the reason of all things: and that causeth them to run so astray, that in the end they be doted in their own understanding, that is to say, God punisheth their pride for taking toomuch upon them. Therefore let us consider well, that when we have trudged up and down, we shall be never a whit the nearer to the finding out of the end of all things. For our Lord will show us that our wit is too weak and rude to attain to such height. Our knowing therefore must be but in part, and it must suffice us to taste in some certain measure the things that are for our welfare, waiting for the latter day when we shall have them fully discovered unto us. Thus ye see more what we have to mark in this strain. Now job addeth immediately, According as he knoweth my way, so will he try me, and I shall go out as gold. Hereby job betokeneth that God hath a great advantage over him. I cannot know him (saith job) and he knoweth me: I understand not his works, and he judgeth of mine: to be short, he trieth me as gold in the furnace, insomuch that there is not so little a piece of froth or infirmity in me, but he seeth and discerneth it: and therefore it is too no purpose for me to go to law with him. This is the conclusion that he maketh. Now this saying of his is very true, that God knoweth our ways and trieth and proveth us as gold in the furnace: but yet notwithstanding have we any cause to complain that we be not his matches? Should the creature check after such a sort, as too take part against his maker? Though God make us not hail fellow with himself, aught we to say that he doth us wrong or injury? Therefore whensoever it cometh to our mind that God knoweth all our ways, and that he trieth us, and that he purgeth and sifteth out all the sinful affections and superfluous thoughts that are in us: let us understand that the same must teach us lowliness and fear, and not provoke us too make any complaint as job doth in this text. And herewithal we see how God intendeth to bridle us by all means for our own welfare. For when he trieth us after that sort, cometh there any profit of it unto him? Not: but he knoweth it to be expedient for us, according also as when he cometh near unto us, is it for that he is afraid, or for that he seeketh any profit by us? Not, it is nothing so: but he knoweth that we have need too be kept in obedience and awe. For that is the chief thing that he requireth of us, and that is the sea of all virtue that bringeth us to salvation. Therefore it behoveth us to be rightly subject unto God. For if he held not his majesty over us, and showed us not what we be, and what our state is, and hold us not under his feet: what would become of us considering the pride and malapertness that are in us all? God then in not showing us the reason of his works, doth it to the end we should learn to obey him. Again, if we see not why he doth this or that: how shall we comprehend his being? we be sure (as I said) that if he try us, it is for our welfare. And in good sooth which of us trieth himself? Nay contrariwise in steed of lighting a candle to search our own wants and sins: we quench the cresset that God hath lighted too our hand. What else is the discretion that he hath given us to discern between good & evil, but as it were a candle which he hath lighted, to the end we might perceive the naughtiness that is in ourselves? But we see how men labour to quench all the said knowledge, and would feign suppress their own consciences, that they might live like swine, & be no more ashamed nor abashed at the evil which they commit. Men than go about to become brute beasts and so we see that they endeavour to quench the lamp or candle that God had lighted in them to draw them them to this trial: Seeing it is so: it is good reason that God should search and try us, because we will not do it ourselves as our duty were to do, but by our good wills would become like brute beasts and dispatch ourselves of all discretion and reason. Thus ye see that the thing which we have to mark in this text, is that forsomuch as God knoweth our ways and works aforehand: it behoveth us to conclude, that if he make us too pass as Gold through the furnace, the same is for our profit and welfare. And although we perceive not the reason of it, we aught to be contented that our Lord is righteous, and that he will in the end show us whersore he hath tried us after that manner, in making us too pass through so many afflictions, as gold passeth through fire. Although then that this be grievous to bear: yet God doth it not without cause. We perceive it not as yet, because our wit is too weak. Howbeit our Lord will in time make us perceive that he wrought not at all adventure, but that he knew what was meet for our welfare. This is in effect the thing which we have to bear away here. Now when job hath said so, he addeth this protestation. That his foot bade walked in God's path, and that he bade not left his way, nor turned aside from the commandment of Gods own mouth, but bad set more store by it, than by his own living or manner of dealing. True it is that job might well protest that he had walked so uprightly, as that he was not of the number of the despisers of God, nor of the number of loose livers that were given to all naughtiness. job might well say so: for it was true: according also as we see that David might well say, Lord I have kept thy commandments with my whole heart. Lord I have set more store by thy law than by gold and silver: all my delight hath been in them: I have not weltered in my wicked affections: but all my pleasure hath been in the hearing of thy law. When David speaketh after that manner, is it too boast himself before God? Not: for in another place he saith, Lord who is able to stand before thee? If thou enter into account with men, no creature can be justified. Therefore enter not into judgement with thy servant O Lord. For who is he O Lord that shall stand up, if thou mark all our faults? We see then that David doth willingly yield himself guilty, and that whereas he protesteth himself too have followed Gods commandments: it is all one as if he acknowledged the gracious gifts that he had received at his hand, & did him homage for them, saying thus: Lord, thou hast done me exceeding great good, thou haste governed me by thy holy spirit, my following of thy commandments came not of myself, but thy guiding of me caused me to give myself thereunto. David by yielding such honour unto God, confirmed himself more and more in good hope, assuring himself that as he had felt God good and gracious to him heretofore, so he would never sail him hereafter. If job had proceeded after that manner, his protestation had been good and holy. But what? his meaning here, is to go to law with God, and to uphold that if God handled him after the ordinary rule of his law, he should have no cause to use such rigour towards him. job is grossly overseen in this behalf. For if God had iisted to have punished him for the sins that he had committed: he might justly have done it: and in that he doth it not, it is of his mere free goodness. job therefore doth not discern aright between God and his own person. For he should have said, Lord it is true that thou chastizest me, and I know and thou might, test do it even by thy law▪ and it is true also that I have endeavoured too walk before thee in as great soundness as was possible for me to do. Nevertheless there hath always been somewhat amiss, and therefore thou shalt found all my works to be sinful. job might have spoken so and said: well Lord, I know well thou bearest with me: and that proceedeth of thy fatherly goodness. And although thou chastise me, yet thou makest me too perceive that thou dost it not for my sins, but because it pleaseth thee too exercise my patience. neverthelater, in the mean while I feel myself cumbered extremely, and therefore I must conclude, that thou dost it upon some secret and wonderful purpose. If job had spoken so: all had been well. But he was carried away by the pangs of his passions. And thereby we are all warned (as I say de afore) to mistrust ourselves when we be afflicted. For we be (as ye would say) so dazzled, as we cannot discern what is good. And if this thing befell unto job who is setheere before our eyes, as a mirror of patience: what will become of us? Therefore when we be afflicted, let us pray God so to hold us in awe, as we may glorify him, and that if any toys come in our heads too grudge against him, they may be beaten down, knowing that we cannot speak one word of ourselves, but the same shall provoke God's wrath more and more. Thus ye see what we have to bear in remembrance. Furthermore in going through with this sentence, let us learn to know what the true serving of God is: for job showeth us here how to do it. Whereat then must we begin when we intend to give and dedicated ourselves wholly too the obeying of God? At the keeping of the way which he showeth us. Men must not frame themselves new devotions at their own pleasure, after the manner of the world which is too much given thereunto. When men be most devout, and would feign work wonders, where at make they their entrance? At the following of that which seemeth good to their own liking. Yea? as who would say that God had no sovereignty over us, or as though the chief point of his service were not obedience. Then if any man will serve God aright, let him shut all his own imaginations out of the doors, and not behave himself after his own liking and wit: but let him submit himself to God's word, and follow that which is set down here, namely, I have set my foot and walked in God's path, I have not turned aside, I have not in any wise stepped out of his ways. Had this rule been well hold and kept, we should not have so great controversies now adays with the Papists about the serving of God aright. For what is it that is called God's service in the papacy? It is the inventions of their own brains, whereof God never spoke one word. What is it that they call devotion? Every man's own liking. Assoon as a man hath a mind to any thing, by and by he bears himself in hand that God is as much delighted with it as himself is, and there is no man but he undertaketh some thing or other. Behold the overboldness that hath always reigned in the world: which is, that men will needs be masters, and make laws at their own pleasure, and God must be sane too accept whatsoever they have forged after that manner. But contrary wise the holy ghost telleth us, that we must not lift up one foot too go forward, but only in the way which God showeth us. It behoveth us to refrain ourselves in that case: for he that will needs range abroad, and make his frisks and outleapes to stray here and there: may well break his legs and his neck, but he shall never do himself any good: that is to say, we shall never go forward but rather ever backward, when we be so desirous to gad after our own fancy. Then let us learn, that the fashion to live well and rightly and which God alloweth, is too set our feet in the way, not which we ourselves have made, but which he hath showed us by his word. And not without cause doth job add further, that he had not retired or turned back. For hereby he showeth, that men are tempted continually with a tickling lust to start out of the right way: according as in very deed we see that God cannot hold us under his obeisance, but by force: and even he that is most desirous to walk in such singleness as he would neither put to nor take away from god's word, shall notwithstanding not miss too feel prickings in himself, and to be tickled to step out of the way. And specially if we see any man take such liberty, so as we can say, behold such a man doth such a thing: then we be moved at it, and the sight of such examples maketh us too desirous to turn out of the way. To be short, we be easily carried away from obeying God by any manner of means, because our wits are curious and fantastical, and also because we see things every where that draw us unto evil. And therefore let us take heed that we may be able to protest truly with job, that we have not swerved from the way that God hath showed us. Now, that we may so do, it behoveth us to hearken well too the things that God telleth us in his law. For men would still bear themselves in hand that God alloweth of their doings, and that they be still in a good way, if it were not for the declaration that job addeth: which is, That Bee gave himself wholly too hear the commandment of Gods own lips. Wherefore speaketh he of the commandment of God's lips? It should seem that that is more than needeth. Not, it is to show that man's life shall always be unruly and disordered, if it be not framed by the law of God, and all his thoughts and deeds so directed by it, as he presume not to serve any whit at all from it, be it never so little. And this serveth to show us the use of God's word, and the profit that we reap thereof. The use then of God's word, is to hold us in the right way, because that if we should look for new inspirations from heaven, Satan being transformed as he is, might put many illusions in our heads: but God hath cut off the occasion of his guilefulness, by giving us the holy Scripture: and thereunto will he have us to hold ourselves. Therefore let us beware that we use the benefit which God offereth us. Now therewithal is matched a profitableness: for is there any thing more to be desired, than for a man to be sure that he shall not miss? If we walk in doubtfulness as the poor Papists do, and as all they do which are led by their own imagination: I say if we be in doubt whether God will accept our doings or not: what a thing were it? But when we be thoroughly assured that the way which he showeth us is infallible, so as we may well walk in it, and the more we go forward in it, the nearer we come to him and to the point of our salvation: such certainty is an inestimable treasure. So then let us not bereave ourselves of the grace that God offereth us as we see the world do, which is so malicious and froward, that it had much liefer to give itself too it own fantastical devices, that is to follow the unfallible truth which cannot lie unto us. Lo what we have too mark in this Text, where job speaketh of the commandment of God's lips, too show us that God in ordaining his word which is preached by the mouths of men, intended too have us to rest thereupon, too the end we should not seek vain gazings here and there. Now he addeth, that he did setmore store by God's word than by his own living or manner of dealing. The Hebrew word which he useth here, signifieth properly an Ordinance or Decree. And truly about a three verses after, where he will say that God hath decreed of him, or had an eye to him: he useth the same word that is set down here. Ye see then that the proper signification of the word is Decree, Determination, Ordinance, or common manner of doing. And again sometimes by a similitude it is taken for a man's ordinary living or provision, because it is a parcel of the law that a man should lay for his living. For he must not eat so much as to burst himself in one day, but he must take his portion too his nourishment and sustenance, and content himself with it. Thus ye see that this word is also taken for every man's ordinary living or provision. And either of both ways may stand very well. What is it then that job meant here? He meant that God's word was a treasure of more estimation unto him, than all the goods of the world. What thing is dearer unto men than their nourishment? For as we love our lives, so do we also endeavour to provide necessaries for the same. If we want bread, what a thing is it to us? How are we dismayed at it? Forasmuch then as men have great care too maintain their living: job in preferring God's word before his sustenance of meat and drink, showeth thereby that he made not so great account of this present life, as of earnestness in obeying God, and that he had much liefer to be taught by his word, than to be fed with the best meat in the world. Hereof we may gather a good admonition. For we see how men are desirous to live, and not only desirous, but also mad of it, so as there is nother measure nor stay in them. And yet in the mean while they wot not to what end they live, nor why they desire life. For they have no regard of God. So much the more therefore doth it stand us in hand to mark what is said here that is to wit, that our desiring to live in this world, must be always to serve our God, and too dedicated ourselves to his glory, and to be confirmed more and more in the hope of the heavenly life whereunto he calleth us. That is the point whereunto we must apply all our wits and endeavours. And if we do so: it will follow immediately, that we shall prefer God's doctrine (which is the spiritual food of our souls) before all the foods that we can wish for our bodies. For what is it to be fed with bread & water, yea or with wine, & all other the dilicatest meats and dainties that can be devised? What is that too the purpose if our souls be starved in the mean while? Oxen Asses, and horses should be in better & more excellent state than we. So than let us learn to prefer gods word (wherewith our souls are nourished) before all the things that concern this temporal & flightful life: and let our preferring of it be not only to say, I am learned: but also too give ourselves wholly to the serving of God, as I obspeaketh of it here. Now let us come to that which I have declared concerning the word when it is taken too signify the common manner of doing. If we take it in that sense, truly the meaning will not be changed at all in effect. Howbeit there will be one other point very profitable and worthy to be borne away. For by that means job declareth, that he was not wise after the manner of the wise men of this world, who will always needs follow their fleshly reason, but that he had quite given over all self liking to the end he might submit himself unto God. And that is a very needful thing: according as I have touched already, that we be but vagabonds and stragglers, if we hold not the way that God hath showed us. And how may that be done? Let us cut off, I say, let us cut off our own customs, Ordinances, and manners of living: let every whit of it fall to the ground, and be done quite and clean away. For so long as men delight in their own inventions, so long as they be wedded to their own customs, and so long as they stick wilfully too their own trades of living: it is impossible for them to give themselves too God. It is all one as if a man would put a French hood upon the head of a Calf, or a Cow, which is not their nature or kind, and therefore they cannot away with it. But yet more wood are we when it cometh to the point that we should obey God, than the brute beasts are too the things aforesaid. Wherefore that we may be fashioned to obey God's law, we must learn first and foremost too rid ourselves of all the gay inventions that come in our head, [as when we think with ourselves] why should not this be good? We have been wont to do it, and every man doth so, and it hath continued thus at all times. We must no more allege any of these things. And why? For if God once speak the word, it behoveth us to yield unto it. And so we see it is not without cause that job hath said, that he sought God's word, and the doctrine contained in the same, and that he esteemed it more than all other things. And as touching the word lay up: it cannot be discoursed to day, and therefore we will let it alone till to morrow.  
And in the mean while let us fall down before the face of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may learn too humble ourselves, not only in acknowledging the mighty power that he hath above us, but also to glorify him in his righteousness, and to know ourselves always to be wretched sinners: and specially that when we know the faults that are in us, we may continually mourn for them, assuring ourselves that God knoweth many more by us, than we ourselves can perceive: and that forasmuch as we be full of vanity and inclined too deceit and leasings, let us desire him too reform us in such wise, as our whole seeking may be to profit in his school, and as we may hearken diligently to the sound doctrine that is spoken to us in his name: not with our bodily ears only, but in such sort as it may take good root in our hearts, that we may desire nothing else but to be filled with it, and to have it for our ordinary food. That it may please him to grant this grace, not only to us, etc.   

The xc Sermon, which is the third upon the xxiij Chaper.  
This Sermon is yet still upon the twelfth verse, and then upon the text that ensueth.  
13 He is still at one point, and who can turn him from it? look what his heart desireth he doth it.  
14 He will perform of me whatsoever he hath decreed, and many such things are in him.  
15 This is the cause that I am afraid of him, and when I think of him I stand in fear of him.  
16 God hath softened my heart, and the Almighty hath troubled me.  
17 For I am not cut off by the darkness, but he hath hidden the darkness of my face.  
WE saw yesterday, that if we will obey God rightly, we must give over all our own customs and manner of dealing, and not allege one thing or other to make it go for good: but seeing our Lord hath spoken it, we must hold us simply to his word which he hath given us. Now remaineth to mark the word that is set down in that place: namely that we must lay up God's doctrine as a treasure in our hearts. For unless it be laid up after that manner, it will never take lively root: according as we shall see many, that will be moved when they hear God spoken of, and be somewhat well disposed: howbeit that disposition is not thoroughly planted in them: and therefore we see that the faith which appeared in them for a time, vanisheth away. Then let us mark well, that we have never profited well in God's school, till his word be so deeply rooted in our hearts (that is too say, till we have received it with such a mind) as it is not a flightful motion to allow or like well of the thing that is told us, but a hearty affection settled upon it in good earnest. And that is the cause why it is oftentimes told us, that the service of God is inward and spiritual. For although we had satisfied the whole world, and all men thought us to be utterly faultless: yet might God justly refuse all this goodly outward show wherein men soothe us, if the heart go not afore it. So then let us bear this saying in mind, that it behoveth us to lay up God's word. And how? Not to bury it: for if we believe with our heart unto righteousness, we must also confess it with our mouth that we may be safe. Then must God's word show itself: for if we do not so, men may think that it is not in us. But yet for all that, the good works which the faithful do, must first proceed out of the said hearty affection, and not of any flightful and inconstant motion. Furthermore the word lay up, will be well enough understood, if we take the similitude of a treasure, and apply it also as our Lord jesus Christ doth when he sayeth, that if a man be well stored of things, he may fetch forth whatsoever he hath need of, both for his own household, and also for other men's use. For if a man be so niggardly, that when he hath his Chests full of money, and his garners and cellars thoroughly stored, he will both starve himself, and not relieve any other body: will men say that such a one knoweth too what purpose it serveth to be rich? Not: but he is a stark beast. Therefore let us understand, that our hoarding must be to the end we may use it discreetly, according as the case shall require. And when we have the treasure of the doctrine of salvation laid up in our hearts, we must not only profit ourselves by it, but also edify our neighbours. Yea and let us bear in mind how Saint Paul saith, that the mystery of faith must be kept in a good conscience. Thus ye see in effect how we have to note upon the said text, that if we will be learned in God's word, we must not only conceive some opinion of it in our brain, but we must lay it up diligently in our hearts, as an inestimable treasure. Now let us come to that which job addeth. He saith, that if God be minded to do a thing, no man shall turn him from it. This is still a continuing of the matter that he had in hand, namely that God used an absolute power against him, so as there was no going to law with him to obtain his right. But I have told you that this is overmuch. For although job knew that God punished him not for his sins: yet aught he too have been fully resolved, that God is righteous and unpartial in all his doings. But he surmiseth a lawless power that hath nother rule nor measure with it, wherein he doth God wrong. Nevertheless the sentence is true, if it be applied as it aught to be: namely that God is always at one point or in one mind, that is to say, that he is constant and unvariable, and cannot be turned one way or other: according as we see that even Balaam the liar was enforced to acknowledge that God is not like men, who change their minds and are variable and inconstant. Hath he said any thing (saith Balaam) which he performeth not? So this doctrine of itself is good, and the holy Scripture is full of that matter: but now must we apply it to our instruction. It serveth to two purposes: the one is, that when God hath spoken a thing, and promiseth to be merciful and favourable to us, and to secure us in all our needs: we must steadfastly believe it and rest upon it, without any doubting whither he will perform his promise or no. Why? for his truth is infallible. Likewise on the contrary part, if he threaten us, we must tremble, assuring ourselves that it is not for us to dally with such a master. Thus ye see to what end all the things tend that are spoken in the holy Scripture, concerning God's constancy and steadfastness in executing his determination. We know that God uttereth his mind unto us when he avoucheth himself to be pitiful, and that he receiveth us too mercy. Seeing then that our Lord doth so call us unto him, it is not to beguile us and too foade us with some vain hope. And therefore inasmuch as we have such assurance of his good will, let us boldly stay and rest thereupon. And why? For he changeth not, though all the world should make suit to him, yet should it not 'cause him too altar his mind. And by that means we may glory against all that the devil can devise or practise: yea and although we see the whole world bend against God's promises, yet shall we nevertheless be always at rest, according also as we see how the holy Ghost armeth the faithful with such trust, and teacheth them too defy all their enemies. Goto (saith he) lay your heads together, and do the worst you can: yet shall the thing that God hath promised, hold out to the end. Again he saith, he will be near at hand to us, and that when the devil and men have practised their uttermost against us, he will beat down all their defences. Then seeing it is so, we may despise all that our enemies can practise or devise. And why? For in the end they cannot withstand God, nor let him too perfourine the thing that he hath spoken. Thus ye see in what wise we aught to put this doctrine in ure, concerning the steadfastness that is in God. Also let us bear in mind what hath been said concerning his threatenings: so that if he rebuke our vices, and be so good to us as to warn us of them, let us not stand unamendable in our misdoings, but let every of us humble himself, and look well about him, and with all carefulness endeavour too prevent the curse which God hath told us of. For to that end doth he make us to feel his wrath. I say it is to the end he would not be constrained to execute his wrath against us. Lo what the true use is of this doctrine, that God is always in one mind, and that no man can turn him from it. For the same cause also it is said, that God hath spoken once, and that the Prophet heard these two things, namely that there are power and judgement in God: as if he should say, Lord thou needest not too repeat thy words: for when thou hast once spoken the word, it aught to suffice us, and it is as much as if we had a hundred thousand witnesses, and that thou hadst never ceased repeating and rehearsing the things that we had once heard afore: we need not to have our ears beaten at so much. Why so? For God's truth is so certain that if there were no more but one syllable of it, it were all one as if he had a great volume of it. And yet notwithstanding we see how our Lord calleth us by ratifying his promises, and is not contented to have spoken once and away, but putteth us often in remembrance of the things that we have once heard, and will have us taught his goodness all our life long. Seeing then that he useth such overabundantnesse, it behoveth us to acknowledge his infinite goodness in applying himself after that manner to our rudeness: but yet must we not take such a boldness as to call in question the thing that he hath spoken [but once] and too dispute whether a thing be true or not, when God hath witnessed it unto us. For we must rather mark how it is said unto us in the Psalm, that God's sayings are as silver seven times fined in the furnace, wherein there is neither dross nor superfluity. They be not like the words of mortal men, who are double, and will either colour the words that they have spoken, or unsay them again, or find some subtle shift to turn them another way. There is no such thing at all in God. Why so? For his words are as silver thoroughly fined, wherein there is no superfluity. This (say I) is the seal, that all the faithful aught to set unto all the things which they hear at God's mouth. So soon then as God hath spoken any thing, let us (according too that which hath been touched already) set this seal unto it, that there is nothing but truth and certainty in it. For there is nothing but untruth in man's mind, and yet God doth us the honour too make us his witnesses: according as saint john speaketh of it, that whosoever believeth in jesus Christ, hath set too his seal that God is soothfast. So then seeing that God doth us the honour, too make us his witnesses although there be nothing but vanity in us: so much the more aught we to be inflamed too receive obediently all things which we hear of him, and to warrant ourselves that they be true. It followeth immediately, that he doth what soever his heart desireth. Hear is one sentence more which is very true if it be rightly understood. True it is (as we have seen) that job did a nisse in imagining that God used a lawless power, and in that he could not imagine otherwise: but that God was minded to utter his strength with such violence, as should be quite void of all reason. Surely (as I have erst declared) job purposed no such blasphemy in himself: but here the case concerneth his former pangs which were overheadie. But now let us consider what profit redoundeth too us of this doctrine, that God doth whatsoever he liketh. It behoveth us first and foremost too know what the things are that God desireth or liketh. We know that he cannot away with any unrighteousness, and therefore his desire or liking must needs be righteous and full of equity. Seeing it is so, let us learn to glorify him in all respects. And first of all, when we see things out of order in this world, and all seemeth too go otherwise than it aught too do: let us mark how it is said unto us, that God holdeth the reins of the bridle, and that nothing is done which he hath not foredetermined in his purpose. Oftentimes we may think the things to be very strange which are done, for our eyes are too weak sighted too comprehend the infinite power of God. What is to be done then? Let us conclude, that for so much as God is righteous, it becometh us to allow of all his doings, although they fall not out too our liking. And although it seem too us that God aught too work otherwise, yet let us subdue our own reason, and hold it in such bondage, as we may always confess, that God do the not any thing which is not wrought with justice and uprightness. Also let us here with all mark particularly, that seeing God hath called us he doth also dispose our welfare and faluation. For I speak not now of all men in general: but of the comfort which the faithful may gather, when God hath once showed himself to them, and calleth them purposely to be his children, and uttereth his heart unto them as I have said afore. The faithful then must not hung in doubt, or imagine that their salvation is in a mammering. Why so? For it is laid up as a gage in the hand of God: and who can pluck it away from him? Therefore let the faithful hardily brag of their salvation. And why? For God is almighty, according as it is said in the tenth of saint john: The father who hath given you unto me is stronger than all. To what purpose doth Christ speak so? It is to show that our salvation dependeth not upon ourselves, nor upon any creature, nor is let loose too all hazards: but that God keepeth it as it were in his bosom, and that forsomuch as no man can overcome him, we be sure that we shall never perish. And why? Because God hath the ordering of all things, and loveth our welfare in such wise as he will surely procure it. And thereof we have a good warrant by the Gospel: and (which more is) we have a sure pledge of it in our Lord jesus Christ, who is given to us, to the end that we being in him, should be partakers both of his life and of all his goods. So than if this doctrine be put in ure as it aught to be, we see it is not only true and holy, but also exceeding profitable to us. Now he addeth by and by after, God will bring too pass whatsoever be bathe determined of me, and there are many like things in him. Here job useth the word that was expounded yesterday. I said that the word signifieth two things: that is to wit, laws, statutes, ordinances, decrees, determinatiens, destinies, fashions, or manners of dealing, or doing, order, trade, custom, guise, wont or ordinary: and also a man's provision, living, sustenance, food, or nourishment. As now job faith, that God will go through with his ordinance or determination. His saying then is, he will go through with mine ordinary, or else, he will go through with my determination. Now although the signification of the words be double: yet notwithstanding, the circumstance of the place showeth us what the sense of them is: namely that job meaneth that God will bring to pass the thing that he hath purposed of him. Whereby he doth us to understand, that we be not governed here by fortune or haphazard. And why? for God hath determined what shall befall us. When he did put us into the world, it was not to let us loose at rovers, and to let us walk at all adventure: but he determined what should become both of our life and of our death. Therefore let us understand, that we walk in such wise under the guiding of our God, that (as our Lord jesus Christ sayeth) there cannot one hear fall from our head, but by his good william. For if his providence extend even to the Sparrows, and to the worms of the earth: what doth it unto us whom he esteemeth much more, as whom he hath created and shaped after his own Image and likeness? Therefore it is an article which we aught to mark well, that every of us hath his destiny: that is to say, that at such time as God sendeth us into this world, he hath already ordained what he will have done with us, and guideth us in such wise, that our life is no more in our hand than is our death: insomuch that it is to no purpose for us too undertake one thing or other, because that in stead of going forward we shall go back except God guide us. Thus ye see how the faithful may comfort themselves with God's providence. True it is that job did misapply this saying: for in his first pangs or fits (as a man may term them) he hath spoken here as a man in despair. Behold (saith he) I know I am utterly for lost. And why? For God hath determined of me what he thinketh good, and the same shall be accomplished, and it shall not boot me to strive against it. But surely, we must not begin at that end: but before we speak of God's ordinance, let us first consider his rightuousnesse, that we may yield him his due glory. Then let us not imagine the said lawless power in God, whereof I have spoken heretofore: for that were too make him like a Tyrant, and that were a cursed blasphemy. Let us assure ourselves that God in disposing and ordering all things, useth a sovereign rule where by all other justice and righteousness must be squared out. Nevertheless we must not do as these vainglorious folk do, which argue against God's providence and beginninglesse election. For they see not the reason why God doth all things, they imagine it to be tyrannical. And what a blasphemousnesse is that? Are not such men worse than devils? They be most ignorant, and yet notwithstanding, they be most busy in seeking God's secrets. True it is that they do perchance bear the countenance of great clerks: but in very deed they be stark beasts, and yet they will needs have God to show them a reason of all his doings: or else they will never grant him that he governeth all things here below, nor that he hath chosen whom he listed to eternal life before the making of the world. So then let us keep ourselves from such outrage: and in acknowledging that all Gods doings are rightful and good, let us mark that his works shall oftentimes pass our understanding, and yet that we must not therefore encounter his william. If God once do any thing: let us conclude that it is good. Yea (say they) but we see not the reason thereof. Surely whosoever would make Gods will subject to our reason, what doth he but rob him of his glory? For gods will is the rule of all reason, and the fountain of all righteousness. Therefore let us hold our selves contented with it, and be so mild as to say, that God willeth not any thing which is not rightful and indifferent. Further more when we once know generally the said justice and righteousness: let us know also that God is so gracious unto us, as to join and knit his justice to our salvation, like as he hath matched his mightiness with it also. When we say that God is almighty: it is not only to honour him, but also to rest upon him, that we may be invincible against all temptation. For inasmuch as Gods mighty power is infinite, he can well maintain and preserve us. In like case is it with his righteousness. Seeing then that there is as it were an inseparable knot between God's justice and our salvation: let us begin at that point, to the end that when we say that God bringeth to pass what soever he listeth, and that he will perform whatsoever he hath determined of us: we may also assure ourselves that there is not any thing amiss in it, but that all things are ruled by wonderful justice and wisdom. Furthermore if we will have a brief and familiar exposition of this saying: let us mark that God hath foredetermined what he will have done, both in respect of the everlasting salvation of our souls, & also in respect of this present life. As concerning the first, God chose us for his children before the creation of the world. And whereunto had he an eye in choosing of us, but only to his own infinite mercy? For we be of Adam's corrupted lump. Wherefore did he prefer us before the rest of his creatures (as saith Saint Paul) by sholing us out to make us more excellent than our fellows? We deserved to be cast away and damned: and God hath vouchsafed too draw us out of destruction. Ye see then that we aught to glorify God for that determination, for somuch as it pleased him too choose us, and too call us too salvation, and to make us heirs of his kingdom. And this determination hath been uttered to us in our Lord jesus Christ: and if we be members of our Lord jesus Christ, we be sure of our adoption. Then need we not to seek the registers for it a fit in heaven but let us content ourselves with the assurance that he hath given us of it. For if a man that hath but the copy of an authentic register, do content himself with it: aught not we when God hath declared his purpose concerning our salvation, aught not we (I say) to rest upon it? Ye see then in what wise it behoveth us to settle ourselves, forasmuch as we be sure that our salvation is unalterable, because God hath made his decree of it which cannot be changed. And as concerning his determination for this present life, let us understand that God guideth all our steps, and nothing happeneth too us by casualty: but he fore setteth all things, so as we can neither go, nor come, nor do any thing else otherwise than he hath ordained. Therefore let us assure ourselves, that seeing we be so in God's protection, we shall be well at ease: and seeing that he watcheth over us, and hath a care of us, let us not mistrust that the devil can wind about us, nor all our enemies beside. For God will provide for us, and can well skill too keep us from all the attempts that shall be made against us. And this aught not only to comfort us, but also too give us courage too go through with our duty, and too walk every man in his calling, not mistrusting but that God will disappoint all the practises and attempts that shall be made against us, and break all the snares that men shall have laid too catch us in. Is it not a goodness that aught to ravish us, and amaze us, when we see that God hath such a care of us, and hath determined all things above which shall be done here beneath? We be here as Frogs and grasshoppers, as the Prophet Esay saith of us: and to be short, we should be like mice in the straw (as the Proverb saith) if God had not set an order aforehand what should become of us. Now when we see this: we may well say, I know that God is my saviour and father, for he hath my salvation in his hand, and will not suffer me to perish: and I aught to assure myself of it, seeing he hath promised it me. By and by job addeth, that there are many like things in him: as if he should say, against whom do I bend myself? For though all the world should set itself against him, they should win nothing by it: and as for me, I am a poor worm, and therefore it behoveth me to shrink away. Surely he doth well in so saying, if so be that he yielded God the honour and praise of righteousness, yea even in respect of the afflictions that he endured. But he is so cumbered in his mind, that he acknowledgeth not God to be righteous and full of equity as he aught to do. What is too be done then? On our part, when we have acknowledged ourselves to be every one under the hand and guiding of God: let us believe also that the whole world is so in likewise: for if the devil were not subject to God, what a thing were it? We see with what rage he cometh against us: and we see also how furious the wicked sort are: insomuch as it may seem that they should swallow us up: and they are as great and hideous storms that come too over whelm us. Let us mark therefore that God not only keepeth his children under his protection too maintain them: but also that he so governeth the whole world, that the devil (do what he can) is not able to bring his practises about, but that God's providence is always between him and home. Thus ye see how we● aught to put this doctrine in ure. Now finally job saith, that he is afraid of God, and that the more he thinketh upon him, the more he standeth in doubt of him. For he hath softened my heart (saith he) and the almighty hath amazed me. And the reason is, because he hath not cut me off through darkness, but hath hidden darkness out of my presence. There are that set down this latter part of the text thus: that he hath not hidden: but it is clean contrary. This in effect is that which job meant to say. First he affirmeth that he is afraid of god: & afterward addeth the reason, namely because God made him to feel his terrible majesty. In what wise? Verily (saith he) because I know I have to do with him, and he is mine adversary party. I endure not mine afflictions as one that knoweth not from whence they come: but I know it to be the hand of God that persecuteth me. That is the cause that I am so afraid. And this text is greatly for our profit, if we can apply it as we aught to do. First and foremost it is not without cause, that job saith that he is afraid of god's presence, for that he maketh him to feel his majesty. For it is good reason, that as often as we think upon God, we should be touched and stricken in fear too stand in awe of his majesty. Yea and although God show himself loving towards us, and allure us to him, and after a manner cocker us as little babes: yet must we not come unto him after such a sort, but that we must always do it with fear and lowliness. Then let us mark, that he which hath a right knowledge of God, will be willing to come too him, yea and come to him in deed, rejoicing in that he knoweth him to be his father: and yet notwithstanding, he will always behave himself lawfully and obediently towards him to honour him. And that is the cause why it is said in the fifth Psalm, Lord I will enter into thy Temple upon the multitude of thy mercies, and there worship in fear. This is it in effect which we have too note here concerning the fearing of God's Majesty. Herewithal let us know, that our fear must not be such as job speaks of: that is too wit we must not be so afraid of God, as to shun his mighty power as a terrible thing to us, or to go about to hide ourselves from him: but when we have conceived the said fear of him, we must also receive comfort, assuring our selves that God's mind is not to scare us from him, but too draw us too him. And we had need too be so beaten down, considering the presumptuousness that is in our nature: for there is such a pride in us, as we will never yield God his due honour, till our flesh be utterly subdued and tamed. And how must that be done? Even by plain force. For of our own good will we would never be humble and meek. God therefore is fain too use violence in that behalf, and too mortify all that is of our flesh, that we may be as it were broken and broozed too stoop unto him. This done, he setteth us up again, and is contented to show himself to be our father, too the end we should honour him. Then is it not meant that we should be stricken with such a fearfulness, as we should not know where too become: but that after we have honoured God with reverent awe, we should also press unto him upon the trust of his manifold goodness. Yet notwithstanding, that which job speaketh here is very notable: that is to wit, that his conceiving of such fearfulness, was because God had softened his heart, and amazed him by persecuting him. For hereby job doth us to understand, that although he had always feared God: yet notwithstanding forasmuch as he was assaulted with such temptations: he conceiveth such a terror as he witted not in a manner what God was. Now this importeth two points. The one is, that of our own nature we be deaf and dull, so as we know not what it is too fear God, (as hath been said already) till he drive us too it by force. Ye see then that men become stout like murderers, until God have well tamed them. And hereby we see that it is more than necessary for us to be afflicted. For otherwise we would play the loose Colts, and we would not know what it is to obey God, or too yield him any subjection at all. Therefore he is fain too make us afraid by the afflictions that he sendeth us. Mark that for one point. The other is, that the faithful are erewhiles so astonished at God's justice, as they be overraught by it, yea and so overtaken, as they be utterly dismayed for a little while, as job was: howbeit in the end God relieveth them. And this is well worthy to be noted: For the Devil useth two extremities that are in us. The one is our carelessness, insomuch that if God draw us not to him by some violent manner: we fall asleep in our sins. If the Devil may win that at our hands, he is well apaid: but if God wakeneth us, then doth the devil labour to drive us to despair. But it behoveth us too prevent such policies. Therefore let us learn, that if job were stricken with so great fear, the like may well betide us, or much more, except our Lord do mortify us. Heerewithall it behoveth us to mark after what manner men are brought to the said fear and terror. Experience showeth, that the same falleth not out always. And for proof thereof, we shall see many naughtypacks that cease not to gnash their teeth against God, even when he smiteth upon them with many blows. There doth God execute his vengeance upon his enemies: and yet notwithstanding, do they amend for all that? Have they their hearts any whit softened by it? Not: they become more spiteful and wicked than they were afore, insomuch as thereupon they fall to kicking and spurning against God, like resty jades. Seeing then that afflictions cannot always tame and subdue men, but that they take the bit in their teeth to run a head against that way which God would have them to go: let us learn thereby, that it is not without cause that job sayeth here, that he was afraid because God had not cut him off in darkness. He setteth it down here, Before the darkness, or in the presence of darkness: yea and word for word it is, Before the face of darkness. And men have misexpounded it in this wise: That God had not cut me off before this misery happened to me. job meaneth not so: but rather thus▪ God hath not cut me off as it were in covert: the afflictions that I endure are not unknown, as men oftentimes (when they have any grief or trouble) know not whence it cometh. And afterward he addeth: He hath hidden the darkness of my presence. But here some body hath corrupted the Text, by setting it down, He hath not hidden, whereas contrariwise it is said, he hath hidden the darkness, etc. that is to say, he constraineth me to come before him. And like an offender that is led by violence before a judge, would fain scape if he witted how to shifted himself away, or if he were in some corner alone, he would cut his own throat, and become his own hangman in dispatching himself, and yet notwithstanding must spite of his heart appear before the judge, and hear his sentence of condemnation: Even so doth job show that he himself was dealt with: that is to say, it is not in hucker mucker (saith he) that I am afflicted: I cannot say, see the mischance: for God showeth himself to be mine adversary, and maketh me to feel that it is he to whom I must yield mine account, and he hath showed me his hand. And this is a very notable point. For we see oftentimes that men are smally touched with the fear of god, when he showeth himself by afflictions. I report me hereof to Pharaoh, and the Egyptians. For did God ever use sharper scourges than those were? And yet notwithstanding, it is to be seen, that they hardened themselves against them. And why? Truly they knew at all times that it was the hand of God: but that knowledge did soon vanish away, and they were so dazzled in themselves, or rather the devil had so bewitched them, as they thought they had none other enemies but Moses and Aaron. But God showed them full well, that when he shutteth men up, they must needs feel his hand, yea and they must be fain (spite of their teeth) too know that he is their judge, & that he is strong enough to tame them, yea and to overthrow them, and break them all to pieces. And therefore let us pray God, that if he smite us with his hand, he suffer us not too fall too sturdiness against him, according also as Moses speaketh: but that we may open our eyes, to see that it is he which chastiseth us, and that we may not be so blockish and stubborn, as not to know his hand. For whereas it is said by the Prophet, that they looked not too the hand that smote them: it is to show us, that that stubborn people was not won by God's scourges. Now let us beware that the same happen not unto us: but let us pray God, that when he hath made us to feel his mighty hand, too humble us withal: he suffer us not to be unamendable, but grant us the grace not too be so swallowed up of heaviness, as that we should be scared away from him to shun him, but rather so draw us unto him, that upon trust that as it is in his power to bring to the grave, so also he can pluck us thence again, we may say with the Prophet, The Lord will quicken us the third day, and though we be dead for a time, yet we shall be made alive again by his goodness. Therefore, let us always repair unto him that hath wounded us, assuring ourselves that he is the sovereign Surgeon, who will help us for our Lord jesus Christ's sake.  
Now let us fall down before the face of our good God, with acknowledgement of our faults, praying him to make us so too feel them, as we may always return right unto him: yea even with such affection, as all our mind may be applied thereunto, and that we being assured that he will be favourable to us, may call upon him, desiring him that when he hath forgiven us our sins past, he will so guide us all our life after, as all our whole labour may be to serve to his glory. And so let us all say, Almighty God our heavenly father. etc.    


The xcj Sermon, which is the first upon the xxiiij Chapter.  
HOw are not the times hidden of the almighty? And [how is it that] such as know him, see not his days?  
2 Some remove the land marks, some rob, and some fleece the flocks, and some feed themselves with them.  
3 Othersome take the Ass of the fatherless, they take the widows Ox to gauge.  
4 They turn the poor out of the way, so as they hide themselves, and the meek are pestered together upon earth.  
5 They go forth in the morning like wild Asses of the desert for their prey: the Wilderness giveth him bread, for himself and for his children.  
6 They gather their harvest in the fields, they gather the vintage from the wines, even the wicked.  
7 They spoil the naked man, so as he walketh without garment in the cold.  
8 They are wet with the showers of the night in the mountains, and embrace a stone for their bed.  
9 They fleece the fatherless, and take a guage of the poor.  
THe matter that is handled here, hath been laid forth heretofore after another manner. Howbeit there is nothing but we may far the better by it, if we consider well why God propoundeth this lesson so often to us. The matter is, that God executeth not his judgements to the view of the eye, so as it might be seen, that he hath a care of the good to maintain them, and that he is an enemy to the wicked to punish them as they have deserved. We see not this: for things are out of order in the world. True it is that job hath hold long talk of it afore. But we know it is such and so great a stumbling block, as we be troubled with it continually, yea even the perfectest of us. If the mischief endure, and God remedy it not: every of us is grieved, and we fall too disputing, how it should be possible that God should be so patient, and as it were dissemble so much, and seem to be asleep when he letteth all things alone after that sort. Therefore we had need to be established in the lesson that is contained here, and too be often put in mind of it: to the end that when we see things turmoiled in the world, we may always have such light of faith, as may serve us too see God's judgements, although they be hidden from us as now. And so the very point that job intendeth too show here, is that God hideth his judgements for a time, and neither executeth his vengeance upon the wicked, nor delivereth the godly at the first brunt, but suffereth them to endure many wrongs. For the proof hereof he saith. How are not the times hidden of the Almighty, and such as know him, see not his days? We have seen heretofore, how Eliphas bore us in hand, that God did judge the world in such wise, as every man might perceive, that he thinketh upon those that serve him, and hath his eye upon them, and reacheth them his hand continually: and that on the other side the wicked are punished at his hand. But it is clean contrary, sayeth job. And for proof hereof, it is seen, that all is full of robbery, might overcometh right, and they that have taken pains, eat not the labour of their hands, but their goods are plucked from them by force. Seeing then that the good are so troubled and vexed, and the bad so hardened, and yet scape unpunished, and God overslips them, as though he passed not for these worldly matters: what should a man say, but that he dissembleth & will not show himself as a judge, till he perceive the time to serve for it? But if we would ask the reason why, we should be confounded. Therefore we must conclude, that God's judgements are secret and wonderful, and pass all man's capacity, so as our wits shall fail us in that behalf, and therefore we must reverence the secrets of God that are unknown to us, acknowledging him too be righteous, though we found his doings to be strange. Many have troubled themselves greatly about the first part of this sentence, where it is said, How are not the times hidden of God? For it seemeth that job blasphemeth, in going about too exclude God from the government of the world? And it is said that by the times, are meant the things that are subject to change and alteration: as if job had meant too say, that God governeth well the world in general, but meddleth not at all with the particular ordering and guiding of things in severalitie But this is far off from the natural meaning. And we need not to seek elsewhere for exposition or gloze, than in the text itself. For there it is said, How are not the times hidden? What meaneth job by that? He showeth it himself in saying, How is it that they which know God perceive not his days? We know that those are termed the days of God, wherein he uttereth and showeth himself? For when God punisheth not the wicked, ne delivereth the good, nor heareth their requests at the first: we be as it were in the dark, and God seemeth too be hidden, and withdrawn out of the world, and to separate himself from it to let all go to havoc. Too be short, except God make us too feel his providence, and prove it unto us openly, that he governeth both above and beneath: we be as it were in the night, and the time becometh dark: for there is no light but in the countenance of God, when he showeth himself the father of all good men, in preserving them by his grace, and on the other side punisheth the wicked, as they be worthy. This is it (I say) which enlighteneth us: this is the very day of the Lord. And so speaketh all the holy Scripture: as when it sayeth too the wicked, Do you rejoice at the day of the Lord? It shall be turned unto you into darkness, and not into light, it shall be full of fear and terror. Why so? When God appeareth, the wicked must needs be afraid, because his presence is enough too overwhelm them. For what causeth the wicked to be so stubborn, and too mock at all threatenings, and too go forward with their wicked affections: but because it seemeth too them, that they be scaped from God's hand? But when God showeth himself too them, they must needs be abashed spite of their teeth.  
But now let us return to the text. It is said, that God's days are not seen of them that know him, that is to say, of the good men that trust in God, waiting for his help, & for the salvation that he hath promised them, so as they cannot at the first brunt perceive that he will help them: they seek him, but yet for all that, they devil still in suspense, as though their calling upon him had not booted them at all. Thus than ye see that the godly cannot see God's presence: that is to say, they cannot perceive out of hand by experience, that God is near them in such sort as he himself declareth, saying that he is always ready too here such as call upon him in truth. Now we have the true meaning of this sentence: that is to wit, that Gods hiding of the times, is not for that he executeth not his judgements every minute of an hour: but because he delayeth and prolongeth them, so as in the mean while we perceive not his days. For now adays it may seem, that God hath no care of us, and that he hath separated and withdrawn himself from us, because his providence is not known to us. True it is that God seeth and marketh all things daily, and hath not his eyes blindfolded. But yet it seemeth so to our understanding, according as the Scripture is wont too apply itself too the rudeness and infirmity of men. God therefore hath his time: and then will he show that he seeth things. Not that he perceiveth not all presently: but because that we on our side, are not able to discern that he hath care of men as now, and that he hath his eyes open to note and mark the evil that is committed, too redress the same. We see not this, as in respect of our perceiverance. There is some certain time hidden from men, howbeit well known unto God: that is too say, God delayeth his judgements, and executeth them not at the first dash. Thus much concerning the sense of the letter. Now let us advise ourselves to gather such instruction as is given us by this sentence. I have said already, that it is a very sore temptation too the faithful, when things are confused in the world, so as it may seem that God meddleth no more with them, but that fortune ruleth and governeth all things. And this hath been the cause of all these devilish proverbs. That all things are tossed by casual fortune, That things are blindly guided, That God playeth with men as with a tennisball, That there is neither reason, nor measure in his doings, but rather that all things are governed by a certain secret necessity, and that God vouchsafeth not to think upon us. Behold the blasphemies that have reigned at all times. And why? For as (I have said already) man's wit is dazzled when he goeth about to judge of things that are out of order, and which pass our judgement and reason. What is too be done then? Let us be armed against such stumblingblocks: and when God showeth not himself as a judge, but seemeth rather too be shut up in heaven, and to take his pastime there, and too be unwilling too deal with our affairs here: yet let us hold this for a certainty, that he ceaseth not to do his office, howbeit after a secret fashion unknown unto us. And further, although his judgements be wonderful: yet let us not cease too honour them with all humility, acknowledging him to be righteous, and waiting his leisure patiently, till he show us the cause why he maketh such delay. And if the same seem strange to us, let us bethink us of that which hath been handled heretofore: that is, that our minds are so froward and wilful, that we turn Gods works quite upside down, and can never take any profit by them. If God hold such an order, that assoon as a man hath offended, he should be punished according to his offence, and that the good should live here in peace and rest: what hope should there be of the everlasting life? For it would never be brought too pass, that we should be plucked from bylow. Then if God gave us a peaceable and perfect state, wherein there were nothing to be misliked: there would be no faith at all, we would no more hope for the endless life, we would imagine that there were no resurrection. Thus ye see that if men might perceive God's judgements according to their own desire: they would fall asleep here by low, and be fast tied to this world. But it is much better that things should be out of order: to the end to wake us. For if we might live at ease, we would fall asleep, and we should have neither understanding nor any thing else. But when things go amiss, we be compelled to think upon God, and too lift up our wits a high, and to consider that there is a judgement prepared, which is not showed as yet: and that is a mean whereby our Lord leadeth us too a longing for the latter day, and for the resurrection that he hath promised us. Yet notwithstanding men cease not too entangle themselves with many false and wicked imaginations. For (as I have said already,) because things fall not out as we would have them, we be tempted to surmise that God thinketh not upon us, ne regardeth us any more, that it is but time lost too serve him, that it is all one too live well or ill, and that good men gain nothing by walking in fear under him. Lo, how men rush out into all ungodliness, because our Lord ruleth not his judgements as their appetite might brook them, and according to their reason and fancy. Wherefore let us learn, not only too distrust all our own fleshly wisdom, but also too know that the same is an enemy too God's wisdom, and that we must not give liberty too that which we devise of ourselves, but must mind well the doctrine that is contained here, which is, that God's judgements are hidden from men, and surmount all that we can conceive, and that our own brain is too small a measure to contain an infinite thing. For that also is the cause why the holy Scripture termeth God's judgements an unsearchable deep that cannot be sounded. Therefore it behoveth us too call this too mind, that it may hold us in awe: so as we may be discreet and sober, too the end that we advance not ourselves too much, but wait God's leisure, till he utter unto us the thing that is yet hidden. Behold the mark whereat we must shoot, if we mind to gather good and profitable instruction of this sentence. But now let us mark also, that if iniquity reign and there be no redress of it: the same must not seem strange to us: for it hath been so in all times. It is certain that if we compare the state of Job's time, with the state of ours, there was then much more soundness than there is now. For we know that the world grows worse and worse, and men harden in all evil, and corruption increaseth more and more. But yet for all this, the same complaints were made in Job's time, that are made here: namely, that rich men were as Seagulfs to swallow up all things: they ate up the fatherless, they rob the widows, there was nothing but cruelty in them: again, when the poor had taken pains, yea and pressed out their Oil in their houses, yet did not men cease too spoil them of their goods: and when they had gathered their Grapes, yet were they fayne too go away athirst, for the wine was drawn away from their hands: yea and the cruelty extended so far, that the poor folk were stripped out of their clotheses, and were feign to go away stark naked, and in stead of beds and pillows, were fain to lie upon hard stones, and to sleep in the rain, and in the dew of the night, in wind and cold. Now if there were such cruelties in the time of job: shall we marvel if there be many outrages committed, or if the strongest go away with things by force, or if there be no more reason, equity, and uprightness among men, than there is in wild beasts, now adays when the world overfloweth in all naughtiness, and when we be come too the full top of all iniquity? I say we must not think it strange too see that there was much more righteousness in those days, and yet that there were such extortions intermeddled with it.  
True it is that these things are hard for us too comprehend: nevertheless they are not written in vain: but to the end that we should receive instruction by them, and that when iniquities reign after that sort, every of us should dispose himself too patience, and too bear things quietly, seeing it pleaseth God too exercise us by them, like as they that lived aforetimes, have showed the way to those that should come after. Let us learn (I say) to prepare ourselves to such things, yea and too take them patiently. For we must not resemble the wicked by growing hard-hearted in cruelty: neither must we practise the cursed proverb of playing the naughtypacks among naughtypackes. But we must be armed with patience: which thing cannot be done, unless we first conclude in ourselves, that seeing God hath permitted much extortion, outrage, naughtiness, and cruelty to reign in all ages: we must not shrink if the like be nowadays, but patiently tarry till God redress our harms, assuring ourselves that the same shall not be done out of hand. And why? For God dissembleth for a time, & things seem to be hidden from his sight, and that he will not call aught to accounted. Therefore it behoveth us to keep silence in the mean while: for if we grudge it is an accusing of god, as though he governed not the world righteously. And what else were that, than to usurp a superiority over him, which is too cursed a blasphemy. Now let us come to another point which we have to mark: which is to consider particularly the iniquities that job marketh here. But there are some things which seem excusable at the first sight, as when he saith, that the rich men take the pledges of the fatherless, that they take away their Asses by force, and that they take the Oxen of the poor widows. Very well: as it hath been said heretofore, it is a lawful matter too take a gage or a pledge, and it is permitted so to do in all common weals. Yea, but let us mark, that when God gave his people leave to take gauges for lending their money, it was with condition that the poor should not be grieved out of measure, and that they should not be rob of their goods by it, as by taking a poor man's bed in such sort as he should be fain to lie in the straw, as I have declared already. Behold here a cruelty that is not punished at men's hands, but yet shall it not fail to come to accounted before God, and to be registered up till the residue that have had no pity on their neighbours, shall know also that justice shall be executed upon them without any mercy. Yea and though the poor folk desire no vengeance at God's hand: yet will not he fail too do it, according as he affirmeth by Moses, that the sides of him that is a cold shall cry, though the party hold his peace, and bear with all things. Then certainly God beholdeth the poor man with pity, to the condemnation of him that hath been so cruel. And so it is not for nought, that among the other cruelties which were committed in Job's time, he rehearseth expressly, that the rich men took gauges of the fatherless and widows, yea even such gauges as were necessary for their sustenance. As for example, a fatherless child hath an Ass too labour withal now if this be taken from him, it is as much as if a man should snatch the bread out of his mouth. Again, a widow hath a cow that yields her milk too buy bread withal: if this be taken from her, she is rob and left naked. Though this be counted no robbery afore men, nor is punishable among them: yet must it come to reckoning before God: and moreover, although we allege never so many excuses, yet are we convicted, and we ourselves shall be our own judges. How then doth God execute his office in comparison? When we see a poor fatherless child ready to beg his bread, and another man spoiling him of his goods, or if we see a poor widow oppressed, we must be grieved and moved to say, what a cruelty is this? We that are but mortal creatures and wretched earthly worms, do perceive the evil and condemn it: and I pray you will God be blind: will he have his eyes shut? So than although men labour to hide themselves in many startingholes: yet shall they always have such an insight in their hearts, as they must needs discern between good and evil, and even in their own judgements understand, that they must be fain to come before the heavenvly judge, who seeth much more clearly than we do. But by the way we must mark also how it is said here, that the Bounds, Mere, or Buttelles were removed, which is a very great disorder For bounds, meres, and buttelles, serve to sever lands and heritage's, like as money (which is as it were the common fine) serveth to traffic among men. If there were no money too occupy one with another, what a thing were it? True it is that before there was any money coined, men might well have some trade of occupying together by exchange: but there is no such plain dealing nowadays, neither could it be put in ure in so untoward a time as men see now. The money than that is coined, and goeth abroad from hand to hand, is as a surety or warrant (as men term them) that men may occupy one with another. Besides this, there are also bounds, meres, and buttelles, which serve for the fields, and for lands. If these be not certain and continual, there will be no more good neighbourhod among us, but our life shall be more disordered than the life of brutish or wild beasts. And yet notwithstanding we see that long ago there hath been such craftiness, and maliciousness of changing of bounds, and of falsifying the thing which aught to be (as it were) holy among men. Therefore according too that which I have said already, if bounds, meres, and buttelles, be not kept inviolable, surely all goes to spoil and havoc, and there will be nothing in the world, but catch who catch may. We see that this hath been aforetimes, too the end that we might be the better strengthened against such stumbling blocks. Yet notwithstanding the time cannot justify such as do amiss. And it behoveth us too mark that point. For there are many that think to shield themselves, by alleging that things have been wonted to be so, and that they have been of long continuance. But I pray you, do not we know nowadays, that such as pluck up buttelles, are worse than thieves? We may well be of that judgement. For although we had not God's law, nor the Scripture: yet it is written in our hearts to mislike utterly of such falsehood. And if a man allege, it hath been used afore, it hath been practised more than this three thousand years: is that sufficient to justify such as deface bounds at this day, so as they may say they have been in possession of it a long time? Not? And therefore let us learn, not too harden ourselves at the examples which we see. If men begin to do evil, and too grieve God, and others follow them, so as it should seem they might do what they list, and that custom were become a law: let us not fall asleep upon it. For god who is the rule of all right, altereth not for all that, look what he hath once ordained, must continued for ever: all men's works must be laid to that squire, and be squared by it: and a man can no sooner serve aside from that, but he shall be condemned. Wherefore let us mark well, that when men's faults and misdoings are grown into custom, we must not say, I may follow this, because it is a wonted thing among men. Not, not: But let us always have an eye unto God, who (as I said) hath established a rule that shall not be changed. And although men turn too and fro, and things seem utterly out of order: yet shall God's righteousness continued evermore inviolable and in his full force. And therefore let us learn to gather ourselves home patiently, and to walk in the fear of God, and too have an eye to the said uprightness which he commandeth us. It is said afterward, that the poor were shut up, and that they were made to turn out of the way, and that the wicked had their scope, and that in stead of hiding themselves, they ●oysted in the streets, and hold the pavement as their own possession. This is seen more nowadays than ever it was. But yet notwithstanding we be warned, that when we see there is no justice, so as the very parties that have the charge to repress lewd dealings, and sit in God's seat, and hold the sword and mace of justice in their hand, do not their duty: we must not be overmuch offended at it. True it is that we aught first of all to be right sorry, that the seat which aught to be consecrated to God's service, is so defiled by men: and secondly, to know also that our God doth punish us justly in not suffering justice to bear sway as it aught to do: for it is a token that we be unworthy to be governed by him. Therefore it becometh us to sigh when we see offences committed, that the Lords of justice and the Magistrates set not too their hands [to redress them] nor have such courage and stoutness as they aught to have. Let us learn (I say) that God punisheth us by that means: and forasmuch as God's name is blasphemed thereby, let it grieve us, and let us be sorry for it. Howbeit there withal we must conclude in the end, that sith God causeth not things too be set in perfection presently, we must needs look that he shall show himself a judge in the latter day. Also we must arm ourselves against such stumblingblocks, when we see the wicked take such liberty, as to beat one, and bounce another, and to do many wrongs and outrages, and yet there is no remedy against them, but we be new top begin again, and good men are fain too keep their mouths shut, and when they go out of their houses, folk mock at them, so as they be fain too keep themselves as close prisoners. When we see all this: well, let us pray God too vouchsafe too have pity on us, and to utter his power if we see men to be too cold. Howbeit if he delay, and things fall not out as we would have them: let us honour his secret judgements. Ye see then that the cause why this is written, is for that the righteous shall be shut up, and shall not dare show their heads abroad, but must be fain too hide themselves, and be held in as prisoners. Therewithal let us mark what becometh of the wicked, how that when men wink at their lewdness, and punish them not in convenient time, they gather such a boldness, as they dare show themselves in the open street, and there make their triumphs. Would God we saw not examples hereof now adays. But what? Scarcely shall an honest man go abroad in the streets, but he shall be flouted and scoffed at, and vexed and troubled: and if he be assailed, he dares scarcely maintain his own good quarrel: and in the mean while what is done too the gallowclappers that aught to have been hanged half a dozen years afore? O, they must go perking up with their neb, yea and that so stoutly, as they offer shame not only to every private person, but also too the whole state of justice. For when any good man hath a cause too go either alone or with company, one Russian or other shall come face him with a shameless countenance, and he must be suffered and endured too spite both God and man openly. So then we have to mark, that when the wicked are not punished at the first as they aught too be, they become so stately, as they overmaster the poor and simple sort, and rush out into all ungraciousness, becoming so bold, that the good men are fain too hide themselves as it were in prison, and dare not speak a word. When we see this (I say) let us tarry patiently till God redress it. Nevertheless this aught too warn such as are in public authority, too do their duty carefully, and too work with such stoutness, as they may not be guilty of so extreme disorder and confusion as are spoken of here: or else these dealings must return upon their heads. For they shall not only bear a piece of the burden, but also they must be utterly overwhelmed by it. Thus ye see in effect what we have too mark. And by and by it is said, That the wicked rise betimes too go to their business, namely too go too stealing and robbing, (sayeth he) like wild ●sses, which are light and very nimble beasts. Hear he doth us to wit, that the feet of the malictous and cankerdharted sort, are swift in running too shed blood, and to do all manner of mischief. Diligence is one of the greatest virtues that God giveth unto men. Nevertheless it behoveth men to know why and too what end they be created, that they may apply themselves thereunto, and bestow all their cunning and ability too the same. We know what is said in the Psalm concerning God's order, that the rising of the Sun is more than if he sounded a Trumpette. For it shineth unto us too the end that every man should go too his work, and to his business, thereby to show us, that he hath not made us to be idle and unprofitable, but too apply ourselves too somewhat wherein God and our neighbour may be served. You see then that the Sun is as a raiser of us up unto God, that we may be diligent too do our duty. But men are oftentimes too diligent, they be very buzie, and they will rise early enough: and what to do? To quaff and too fill the paunch, and too run into all manner of disorder, as it is said in the Prophet Esay, that the day is not long enough for them too make an end of their riotting. Finally when they be so weary that they can no more, they play the brute beasts throughout. For they sleep the day and watch the night, so as the order of nature is turned utterly upside down by them. another sort rise early: and too what purpose? Too work some treachery or lewdness to their neighbours, to deceive one, and to entangle another. Another sort go to their whorehunting, and another sort too their wicked buying and selling. Thus ye see wherein most men bestow their diligence. And this is showed us expressly, too the end we might know whereunto we should apply it. Therefore as soon as the Sun riseth, let us learn too thank God for lightning us after that sort, so as we may bestir our hands, that is too say, employ ourselves about what thing soever he calleth ustoo, and wherein so ever he will have us to serve him. Again, let the only mark that we shoot at, be always to know whereunto he calleth us, and what be the things that he alloweth: and let us be very ware, that we abuse not the light of the Sun, and the diligentnesse that God hath given us by applying it too the hurt of our neighbours, or by doing any man wrong or displeasure. Nay, rather sith we see thieves, Whoremongers, and Drunkards so forward in evil, let us learn too find fault with our own sloth in goodness. As how? Such a one is the stirringest man in the world. And what to do? To go do a murder. But if a man be given to drunkenness or to gluttony he lays himself in his grave before he be dead. For we see how these drunkards are as stinking carrions [more than] half rotten above the ground. And good cause why: for it is the wages that they receive for their double diligence in glutting themselves, and in abusing the good creatures of God. Another sort go to their whorehunting, and othersome to their thieving and robbing. Now although these kinds of men think too advantage themselves: yet is their diligence but to their destruction. For when they have toiled themselves thoroughly, they shall do nothing else but gather a stack of wood, and in the end the fire of God's wrath shall be put to it, to consume▪ it quite and clean. Therefore when we see the despisers of God, and the wicked sort so diligent in doing evil: I pray you is it not a great shame for us, if we be lazy as though our arms were broken? Shall not even they be witnesses against us for being so unprofitable? Thus ye see that the thing which we have to mark in this sentence, is that it warneth us to be diligent: howbeit, so as we take heed to apply the same diligence where God will have us to bestow it. And for the doing thereof, let us have an eye to his good will, which is that we should communicate one with another to help our neighbours, and every man consider what ability and mean he hath wherewith to secure such as have need of him. Lo what our diligence aught to be. Furthemore, let us walk as children of the light and sith that God doth now enlighten us both day and night, let us call upon him, and sigh unto him in the night. And a day times when he sendeth us his Sunne-light, so as we see what we have to do, and what our duty is▪ let us apply ourselves faithfully thereunto: and at leastwise let us be as forward as those that do so give themselves to evil, lest they become witnesses of our slothfulness. And although we see not God punish them out of hand: yet let us fully persuade ourselves, that there is an horrible vengeance prepared for them, which showeth not itself as yet. But let us not therefore cease to look a far off: for it behoveth our faith to mount above all things that are seen as now, and too behold things that are seen as now, and too behold things that are hidden. Thus ye see how we may profit ourselves, even by the misorders that are seen in this world, until our Lord bring all things again to their state and perfection, which shall not be till the last day.  
Now let us fall down▪ before the face of our good God with acknowledgement of our sins, praying him to make us feel them in such wise, as if he punish us for a time by the wicked, we may yet perceive that he spareth us and beareth with us in that we be not utterly overthrown by them: and that although we have deserved to be so dealt with, yet we may not cease to have recourse unto him, seeing that he calleth us so gently and friendly: and that we may endeavour to amend the vices that are in our flesh, & be more and more sorry for them, so as we may wholly frame ourselves to his good will, & call ourselves fully home unto him: and that thereby we may prove ourselves to be his children, and reverence him as our father with so much the greater affection. That it may please him to grant this grace, etc.   

The xcij Sermon, which is the second upon the xxiiij Chapter.  
10 They make the naked man to go without clothing, and take the gleanings from the hungry.  
11 They that press out the Oil within their walls, and tread the winepress, suffer thirst.  
12 Men cry out of the City, the soul of the wounded showeth itself, and God putteth no stop at all.  
13 They are among those that hate all light, not knowing the ways thereof, neither continued they in the path of it.  
14 The murderer ryzeth early, he murdereth the poor and needy, and in the night he is like a thief.  
15 The eye of the adulterer longeth for the evening, saying, no eye shall see me, and he hideth his face.  
16 He entereth into the houses by night, which he had marked in the day, and he agreeth not with the light.  
17 The light of the morning is as the shadow of death to him: if any man know them, they are in the terror of the shadow of death.  
18 They be light upon the waters, their portion is cursed upon earth, and they see not the fruit of the vineyards.  
HEre job goeth forward in she wing the state that is seen in the world, without redress or providing for it by God. And this serveth to prove, that God's iudgernentes are not always visible, nor apparent at the first brunt: and that men aught too hold themselves quiet, till our Lord stretch out his hand, because he knoweth the fit time too do it, and it is not for us too appoint it. Now than job allegeth that the world is so full of Rakehelles, that the poor go naked, and such as have gleaned have not a bit of bread to eat, but men snatch away even that little from them which they had gleaned of the rich men's leaning. Whereby he signifieth, that such as have wherewith, do abuse their credit and riches too consume the poor utterly. And that is too outrageous a thing: and yet for all that, God provideth not for it, notwithstanding that he be the judge of the world. This might trouble us at the first sight, according as we see that many surmise God to be asleep, when he worketh not after their liking. But it behoveth us to be fully persuaded of that, and to have foreseen it long afore: to the end we be not troubled and offended at it when it is come to pass. For it hath ever been so: and yet God hath not ceased too be the judge of the world. Howbeit the times seem too be hidden, because we see not his day out of hand. True it is that he knoweth all things: and yet for all that, he hideth himself, that is to say, he showeth not himself willing to have care to secure such as are afflicted: for he trieth their patience for a time. After job hath said so, he addeth, that such as have taken pains, yea and have gotten wherewith [to relieve themselves,] cannot enjoy their own goods. The man (sayeth he) that bath pressed out the Oil within his walls, the man that bathe trodden out the wine, shall not cease too be athirst. True it is, that oftentimes this happeneth through God's just punishment, according also as we see how it is threatened in the law, Thou shalt plant trees, and not eat of their fruit: Thou shalt till the earth and sow corn, and not reap the harvest: Thou shalt dress the vines, and not drink of the wine. When our Lord speaketh after this manner, it is not because he meaneth to leave things out of order in the world, but contrariwise he threateneth to punish those that have not used his benefits well. But yet for all this, we on our side cannot always see with our eyes, why God dissembleth the matter. When some pill and poll, and othersome are spoiled of their substance: we cannot see the reason of it. For God also intendeth to humble us, that we might honour him, and confess him to be righteous. And verily we be as it were so dazzled, as we cannot discern what he intendeth. And so ye see whereat job amed: as if he should say, We see those die for hunger and thirst, which have laboured sore: and in the mean while, other men rob them of their goods. It were easy for God too redress it, but he doth not. Therefore we must conclude, that God worketh not after such manner as is known unto us, and is within the compass of our understanding: but hath a wonderful purpose, which passeth all man's reach, so as we be as it were blinded at it. And we must not go about to measure all Gods doings by our reason: for than should we enter into a bottomless deep. But we must pray him to grant us the grace, too content ourselves with that which he showeth us, and we must have the soberness and modesty, to walk in ignorance, till he discover things fully too us. For it behoveth us too keep ourselves within our own tedder: for if we play the loo●e Colts, there will be neither way nor path for us. Thus then Job's intent is, to show us that God's judgements are not ruled by man's discretion, but are secret and hidden from us. For that cause he addeth, that men cry from out of the City, and that the soul of the wounded (namely of them that are dying) do lament, and that God putteth no stop, or that God doth not any unreasonable thing: for this later part may be taken two ways. Truly some expound it, That God receiveth not their prayer. And the two Hebrew words (namely that which signifieth stop, let, hindrance or impeachment, and that which signifieth prayer) have some likeness, never the latter it cannot be taken here for prayer: for than should it have been Thephi●a, whereas now it is Thiphla. Surely I confess, that if the points would suffer it, that exposition would be most convenient and agreeable, because he speaketh here of crying. Then it is said that men cry. And wherefore? Because they be wrongfully vexed, and yet God hath no regard of their complaints. Howbeit this translation also, that God putteth no stop, is very fit, notwithstanding that most men take it in another sense, namely that God doth not any unreasonable thing. And surely the said word is commonly through all the holy Scripture put in that signification: that is to wit, for a thing that is not well ruled, or which hath no foundation, or which hath no truth in itself, or rather which is unhonest and to be condemned. True it is then that this signification is most common in the Scripture. But an eye must be had to the circumstance of the sentence. job meaneth not to prove here, that all Gods doings are grounded upon reason and uprightness, howbeit that he do verily acknowledge them to be so: but the discourse that he maketh, tendeth too another diverse end, which is, that we be amazed when we behold the state of the world. Why? If it were in us, there is none of us all but he would dispose things clean otherwise. Therefore in this ordinance and government which we see, we have too remember that God behaveth not himself after our fancy, ne executeth his judgements in such wise as a man might behold them, and say, See here, how it is God that worketh. Not: but rather oftentimes he will go as it were in covert. That (say I) was Job's meaning. And so, this sente●ice must be understood, that men cry from out of the City, and that the souls of such as are vexed and oppressed do mourn, and yet that GOD stoppeth not the doings of those things: that is too say, he letteth things run still out of order. Yea for a time: but although he wink, yet is he not asleep (as hath binsayde afore:) and therefore it behoveth us to suspend our judgements, and not too make it a general rule, that God punisheth men as soon as they have done amiss, so as his justice is apparent and visible to us.  
We see here the contrary, in that job sayeth expressly, that men cry from out of the City: as if he should say, I will not speak of unknown faults, (for there may be many deceits and wrongs wrought in hudder mudder) but of the injuries that are notorious, which are known over all the City, every street rings of them, every man speaks of them. And they that are so misused make such outcries, as many men may be witnesses of the wrongs that are done them. Behold, the very necessity of them is so extreme, as it appeareth plainly, that it is high time to help them now or never, for they be ready to run out of their wits: and yet of all the while, God maketh no countenance that he is minded to help them: it should seem that their crying is in vain, and that it is but lost time for men too resort unto God. When men see this, what shall they say? but that God worketh not after our manner, and that all our wits must needs be dazzled at it? Therefore let us learn to honour the wisdom which we cannot comprehend, and to say, Lord, it is true that our flesh and our nature provoke us to grudge against thee, but yet must not we rule thee after our appetite. Wherefore we will wait patiently till thine hour come, and then wilt thou work as thou knowest to be profitable and expedient. This lesson is well worthy to be noted. For we see how hasty we be. And besides that, if a man do but touch us with his finger, we be so wayward, as there is no calling upon God with us. If he help us not out of hand, as soon as we have but cast forth some sigh, we think he doth us great wrong. Seeing then that there is such heart-burning in us, and that our passions are so excessive: we have so much more need to mark well this lesson, where it is said, That men cry from out of the City, yea even they that are already at the point of death, and yet God dispatcheth them not from their sighing after that sort, but suffereth men to torment them still. If this seem strange to us, first we must understand how our Lord hath threatened, that such as have not pitied their neighbours, shall cry and not be heard themselves. For he saith, the poor have desired you to show them mercy, but when they came to found any favour at your hand, you become cruel to them, your ears were deaf to all their requests: and therefore the time will come that you shall cry, and no man shall hear you. When we hear such threatenings of God, it behoveth us too look whether those that cry and lament, have not used cruelty towards other men: and if it be so, there is no reason why God should not punish them, so as they might sob & sigh, and yet not be succoured. So than whereas it is said here, that the cries went up to heaven, and that the parties which cried were put too extreme pain: let us consider a little whither they were worthy to be so handled, and therewithal let us acknowledge that God is a just judge. Furthermore if it cannot be said that God suffering of us to be so oppressed, is too punish us: (As it may come to pass, that such as are so grieved and oppressed, have always been gentle and loving, and not done any such wrong or injury too their neighbours, as may be worthy of such punishment, that is to say, that is known of) then let us reverence the wonderful secrets of God, sith it is not his will that we should know the reason why he doth so. Behold (I say) how we aught too practise this sentence. Therefore if we be afflicted, and cry unto God, and yet can perceive no willingness in him too helhe us: let us not think that he hath forgotten us, nother let us be out of heart. Why? For his providence passeth our understanding. And therefore we must learn to hold ourselves quiet even when we see the grave afore us, and have cried and besought God to have pity upon us. Yea and then also if he seem to be shut up in heaven, so as we perceive not his hand to give us any ease: let us not cease to sue to him continually, and we shall not be disappointed of our hope. Yet notwithstanding, it behoveth us too mount above all man's understanding. And this is it also why S. Paul saith, that According to the example of Abraham, we aught to hope above hope. We have the like to mark in this text. For so long as men will be selfewise, it is impossible for them to trust in God, or to rest upon his goodness, or upon the salvation that is promised them. And why? For God to exercise our faith, will make us to be besieged of a hundred deaths, so as we shall be as good as swallowed up into the gulf. What is to be done then? Let us learn, not to judge of our salvation, which we look for at God's hand, after our own mother wit and reason, for that it is too small a measure. But let us practise this lesson of S. Paul's, of hoping against hope. Do we not see a whit? God seeth for us. Is there no mean for us to escape? God will find a mean. Is death (to our seeming) ready to catch us? God is able to remedy it. Although we know not after what manner: yet is it not for us to scan of it. But let us do God so much honour▪ as [to believe] that he will save us beyond all that man can conceive, yea even in such wise as we shall be compelled to be ravished with wonderment. For behold also how it is said of the welfare of the Church, that when the faithful bethink them in what sort God hath delivered them, they shall take it as a dream, insomuch as the thing cannot be comprehended by man's reason, because it is not according to the order of nature. Behold (I say) how we aught to keep ourselves quiet, that we may rest upon God's goodness, and feed ourselves with the hope of the promises that he hath given us. Yea and when we cry unto him, and he maketh no likelihood of hearing us, let us not cease to continued our suit still, and to hope beyond all hope, that is to wit, beyond all that we can see or discern. Thus much concerning this text. Now it followeth, that such as do evil, shun the light, and bide themselves, as a thief that always seeketh for darkness and night, and when the day cometh, he thinketh it to be the shadow of death. The adulterer and whorehunter watcheth till the evening shut in, that he may shrink into the brothelhouse. Lo how men hate the light in doing evil. And to what purpose doth job speak it here? To show us that God judgeth not the world after such manner as Eliphas speaketh of. For (as we have said) Eliphassis meaning was, that things are ruled in such wise here below, as men may perceive that God guideth and governeth all things. True it is that we may well perceive it, howbeit not by our mother wit. Our faith must be fain too reign in that behalf, and we must look further than to the present and visible things. Then what saith job here? Behold (saith he) how men condemn themselves when they sin, and yet they be not condemned by God too the sight of the world: that is to say, God executeth not his vengeance upon them at the first dash, but letteth them alone in quiet. Men therefore are compelled to accuse themselves, and as it were to make their own indictment: they condemn themselves, and God spareth them. And what is meant by that, but that God reserveth a greater judgement to himself, and that in the mean while he suffereth things too be partly out of order, too the intent we should draw to him aloft, and understand that this is the time wherein we must be exercised with many battles & temptations, this is the time of trouble, and there is no other thing to lift us up withal, but the reposing our trust in God's word. so as we walk not after our own fancy, nor rest upon the things that can be seen as now: for that were the next way to make us serve aside from all right and reason. This is it in effect whereat job aimeth. Therefore let us mark well how it is said, that such as seek the darkness of the night to work naughtiness in, are sorry when they see the day appear, and it is to them as the shadow of death. True it is that sometimes men become so shameless, as they stick not to do evil at high noon days, and (as it is said in the Prophet) they resemble harlots, which uncover their legs, and have neither shame nor discretion to discern good or evil. They are no more sorry, as saith Saint Paul: and (as Solomon speaketh) when they be once come to the bottom, (which is to despise God and all honesty) they become brute beasts, and discern no more between good and evil: but yet doth God leave them some tracks, whereby they be forced to condemn their own sins spite of their teeth. If we had neither Scripture, nor law, nor policy, nor any thing else: let us but only look upon that which is said here, namely that when men purpose upon any evil, they will find some means to hide themselves: and we can not but conclude that evil is evil, and that the same is to be condemned. What maketh a man to shun the sight of the world, when he would take his pleasure in whoredom, in robbery, in drunkenness, in wantonness, and in such other like things? He could found in his heart to glory in his wickedness, and to make a vertne of it: and yet nevertheless he hideth himself. What is it that constraineth him to do so? If it be said, that there is but some one man that doth so, and no man else will consent with him in his evil: behold, the whole world is full of ungraciousness. It is to be seen that very oft men make compacts together, and such as be given too some vice, desire nothing so much as to have other men do as they themselves do: and yet notwithstanding as well the one as the other, hide themselves, when they go about their naughtiness, and they would feign that their lewdness might never be known. Hereby than the wicked do show, that there is a certain law even in nature, which can not be abolished, yea and a discerning between good and evil. And for as much as we see this: we must of force conclude, that God is the judge. For who is he that hath printed such feeling in men's hearts, as to be ashamed and sorry for their sins? It comes not of their own good will: and yet they shun the light of the Sun, whereas they aught rather to shun the light of God's judgement. We see how men besotte themselves wilfully, and would feign rock their consciences asleep, that they might have no more feeling to think upon god. But when they have all done, they must (spite of their teeth) enter into themselves, and be hold fast with this bridle, to say in their consciences, I have sinned, and wot not how to excuse my fault. Then sith we see it, must we not conclude that God judgeth the world? For that cometh of him: men should never have any consideration of themselves to be wounded of their sins, and to be sorry for them, except God constrained them by force. Now if God enforce men's consciences after that sort, and sear them with a searing iron, making them to have as it were a burning fire within them: think we that he must not one day call men before him, and take a reckoning of all things, and lay open his registers, (as it is said in Daniel) and discover the things that as now lie buried in darkness, as S. Paul saith to the Corinthians▪ So then, if there were no more but the shame that the wicked have: the same alone were a sufficient and infallible proof of God's judgement: in so much that we must be feign to come to that which S. john saith, namely that God is greater than our own consciences. When S. john hath said that if every man enter into his own conscience, he needeth none other witness nor adversary too accuse him, for he himself shall find his own misdeed, and be sufficiently convinced of it there: My friends, (saith he) if we perceive our own sins, yea even whether we will or not: what shall God do? Think we that he is blind, when we ourselves are so cleeresighted? Hath not he much more power, than our consciences can have? So than if a man condemn himself for one sin: he must conclude that he is damnable before God for an hundred. If he find himself astonished, and afraid at his evil doing: how shall he be able to bear out God's horrible vengeance, which is prepared for us if we continued wilfully in our sins? Behold here a lesson which of all other is most necessary, and lest put in ure. For (as I have said already) if men had but one spark of reason in them, though there were no more but this remorse and shame that they have of their sins: yet should they be convicted, that they could not scape the hand of God. And surely as oft as we see a man wilfully given to do evil, or feel our own sins: it is all one as if God summoned us to his judgement, and constrained us to think upon it. And this is not done once a year: but we have infinite examinations every day, insomuch that we have no sooner offéded in any thing, but by and by the said remo●se, by and by the said sting pricketh us: which is as much as if God should send a pursuivant to us to say, ye must appear before the Lord, he is your judge, We see a number of such as have done amiss, which labour to cover their sins, and are very cunning in it. And why is that, but because they know their sin is damnable? Behold, God warneth us, and yet who is he that regardeth it? Do not men wilfully harden their hearts against God's warnings? And may it not well be said, that Satan hath bewitched us? Yes: but there is yet more. For beside such warnings, God showeth us by his word what our faults are, and maketh us to feel them, and draweth us to himself. And yet for all this, we cease not to welter still in our own filth, and to grow as it were senseless. Hereby therefore it appeareth, that this lesson is very ill put in ure: But yet is it not written in vain: and (as I have said) it is well worthy to be marked, as in respect of itself. That is to say, for as much as men labour to excuse and justify themselves in their evil doings, and yet can not bring it to pass: it standeth every one of us in hand to awake, and to consider that we shall gain nothing by our colouring of things, for that can serve no further but to eschew the reproach of the world. If a man have spent the night secretly in whoredom, if he have gone a thieving, if he have beguiled his neighbour, or if he have shut the doors to him to practise some treason: truly men can not condemn him, till his lewdness be known abroad: but can he eschew the presence of God. Furthermore, let us mark well how the Apostle telleth us, that the word of God is a two edged sword, and entereth through the bones and the maree, so as there is nothing hidden from it, but God examineth us in our thoughts, and in our affections, when he appointeth his word to be preached unto us. Also let us add the lesson which S. Paul giveth us: which is, that sith we have the Gospel to enlighten us, we be no more the children of darkness, but of light. Such as have not God's word, think they have made a fair hand, if their sin be once buried, and come no more too their remembrance. But what? God doth so enlighten us by his doctrine, that we have daylight in the night, according as it is said that the Sun shall no more shine upon the Church by day, nor the Moon by night, but the Lord shall be the continual light of it. Truly, the order of nature continueth always in his state: but yet therewithal, let a man lay himself in his bed, or shut himself in his chamber, or hide himself so close as no man may know what he saith or what he doth: and yet the doctrine of the Gospel doth always shine upon him, he can not quench the knowledge that God hath given him. And out of doubt, although the scornful and heathenish sort labour to do it: (as we see how there be mad beasts in these days which seek mothing but to abolish all religion:) yet will God have the said Lamp [of his word] to burn always before them, that they may perceive their own damnation by it. Then seeing that God hath given us the doctrine of his Gospel, the brightness whereof we can not dim: let us bethink ourselves and understand, that when thieves, whoremasters, and other evil doers seek covert: they teach us how we aught to walk, seeing that God is with us, and we present with him, and that he showeth himself as it were with open face, either as our father or as our judge. Wherefore let us learn to dedicated our whole life unto him: and whereas we see that such as would cover their evil doing shun the light as the shadow of death, and are glad when night cometh: let us use the light that is given us, to keep us from straying out of our way, and from swerving aside, specially seeing that our Lord calleth us, and reacheth out his hand to draw us to him. Thus ye see how we aught to profit ourselves by the grace that God giveth us, in making us to know our sins and wretchedness, by means of his Gospel. Furthermore, let us mark, that like as the wicked do hate the light of the day, and could found in their heart that the Sun were plucked out of the sky, to the end that they might always have freedom to do evil: so do they much more shun the light of the Gospel. And here ye see also the cause why the same doctrine of the Gospel is so ill received of the world as our Lord jesus Christ saith. It is a wonder how that men should be so stubborn against God, specially seeing he sendeth his own son to be our redeemer, and offereth us forgiveness of our sins, desiring us with a great gentleness and friendliness as can be. How can it be (will many say) that men should be so stubborn, as to forsake the goodness of God? Is it not an outrageous churlishness? Yes certainly is it. But behold, the reason why the world hateth the Gospel, is because that (as our saviour Christ saith) who so ever doth evil hateth the light. Now the case standeth so, that most men give themselves to all evil: yea and oven they that are convicted of their wilfulness, cease not too harden themselves, but would feign shut their eyes to spite God with all their heart. Then seeing it is so, is it any wonder that men be loath to taste of the Gospel, or to bite of it, but rather play the mad bedlams? Aught it to be thought strange? Not: For we see that thieves, murderers, whoremongers, and all other evil doers, could well found in their hearts to have the Sun darkened, and that it should no more shine in the world. But (as I have said) the brightness of the Gospel is yet far greater. For that serveth not to gyude our eyes only, and to show us the way outwardly: but it entereth even into our secret thoughts, and must examine that which is hidden in the very bottom of our hearts. So then, ye see why the wicked are loath to come to this doctrine, or to frame themselves by any means unto it. But yet must we on our side deal clean contrariwise, as I have said already. And therefore as touching the order of nature, when God maketh his daisunne to shine, let us understand that it is to the end that every man should give himself to goodness, and do his duty. Mark that for one point. Again, when we shall have walked according to our calling and state, every manseruing God and his neighbour all the day long: let us assure ourselves that we must not abuse the darkness of the night to liberty of doing evil. And why? For the Lamp of God's word never goeth out, as I have declared already. Therefore both day and night let us be the children of light, and let us awake and be enlightened, as Saint Paul saith. I say let us not fall asleep by soothing ourselves in our sins, neither let us think ourselves to be innocent before God. But rather let every one of us quicken up himself, and not be drowned in our own conceits, so as we should be past shame of doing of evil: but let us be sober, not only in eating and drinking, but also in all our desires and lusts, and let us so bridle them, as we may cut off all the superfluous concupiscences that draw us unto evil. Thus ye see in effect what we have to mark in this sentence. Now hereunto job addeth for an end, that the wicked are lightfooted upon the water, and glide away: and yet for all that, that they go to the grave Like as the earth drieth in (saith he) and the heat of the Sun sucketh up the snow, and all the moisture that is in it: So doth the grave swallow up the wicked. It seemeth that job showeth here, that God punisheth all the evil deeds that are done in the world: and that there in he agreed with Eliphas. But his meaning is far otherwise. For his intent is too show in effect, that the wicked perish in such wise, as a man can not perceive God's hand apparently upon them, to say, behold, God punisheth such a man by cause he hath lived amiss. But contrariwise, that the wicked soak away like water, and leave no remembrance of themselves behind them. They go to the grave, yea, and so do good men too. So then we see how job concludeth here, that God doth not so execute his justice in punishing the sins of men, as it may always be seen. And heerewithall let us call to mind how it hath been said afore, that job blasphemeth not God, to make himself believe that there is no providence, that all things an ruled by fortune, and that God in the mean while setteth asleep in heaven. Not: but his intent is to show, that God's judgements are not always visible. It behoveth us to bear well in mind this saying, and to set it always before our eyes: for it is a very profitable doctrine, as I have showed heretofore: but yet hath it need to be repeated new again. It is that the good are greatly trodden under foot. For after long pining, they die before their time, and yet in their own opinion they have lived too long. And why? For their life was nothing else but continull consumption. We see this with our eyes. But in the mean while what becometh of the wicked that have despised God, and been full of outrage, cruelty, and naughtiness? Assoon as their good days are past, they die, yea even as water that soaketh away. For a man shall not perceive that God uttereth any certain mark of his vengeance upon them, but their death is gentle and easy. When a man sees this, what can he say? It is a great stumbling block for such as judge after their natural reason, to see that our Lord doth not always punish the wicked, but letteth them go in their common train, and afterward when they die, there is no more seen in them, than is common and general in all men. Yet must we not therefore surmise that they be scaped, or that they shall abide unpunished: but we must have an eye to the judgement which we look for according to the promises of the holy Scripture, assuring ourselves, that our Lord calleth us thither when he executeth not his justice to the full, but only in part, to give us some inkling of it, which may serve to show us, that things are not yet brought to their right order: to to the end we should hope for the coming of our Lord jesus Christ, and so much the more heartily long for him as our Redeemer. Thus than ye see what is to be done. When we see Tyrants bear sway, innocent blood shed, whoredom and other looseness reign, wrongs, outrages, and violences committed poor folk trodden down, and men's feet set upon their throats, and all things shuffled together in such a hotchpotche, as we wot not what to say: let us confess, saying: Well Lord, if all things were ordered as we would wish, we should no more hope for the coming of our Lord jesus Christ, nor for the resurrection that is promised us, nor for his heavenly kingdom: we should be already as in a Paradise. But now that we be tossed as in a raging sea, and are in the midst of storms and whirlwinds: it serveth well to teach us to long for the rest that is prepared for us in heaven, and which thou hast promised us, to the end we may have our sight always fastened upon the coming of our Lord lesus Christ, thy Son. who shall gather us all to himself, according as thou hast committed us to his charge, protection, and guiding. Furthermore, when we see the wicked nowadays hide themselves in doing evil: let us assure ourselves, that yet for all that, we can not hide ourselves from the presence of our God: and that although they shun the Sunnelight, yet can not we shun the sight of him that searcheth all hearts. What is to be done then? Forasmuch as we gain nothing by seeking of lurking holes, to shun the presence of our God, so as as we would not by our good will come in his sight: and whereas the wicked eschew him, and mock at all the threatenings that are made to them of his justice: let us seek nothing more than to come before our God. And seeing he is so gracious to us, as to make us our own judges: let us not tarry to be condemned at his hand: but to the end we may be quit, let us yield ourselves guilty of our own accord. You see then that the may to put this sentence in ure, is to learn to condemn ourselves when we come to show ourselves before God, and to come to him upon trust of his promise, which is to receive all such to mercy as are sorry for their sins, and seek nothing else but the grace that is offered us daily, in the person of our Lord lesus Christ.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to touch us to the quick with such repentance, as we may perceive the evil that is in us, to seek the remedy thereof by sticking to his righteousness and to convert us in such wise to himself, that in stead of feeding ourselves in our own vices and lewd lusts, we may seek to frame ourselves wholly to his holy law and commandments: that we knowing what need we have to be healed of our spiritual diseases, may seek the medicine where it is to be found, that is to wit, in our Lord jesus Christ: that being renewed by his holy spirit, we may hold on our way right forth to the place that he calleth us unto, even till he have fully clothed us with his own righteousness, after we have continued in the way of salvation, which he showeth us now by his word. That it may please him, etc.   

The xciij Sermon, which is the third upon the xxiiij Chapter.  
19 As the earth drieth up, and as the heat drinketh up the snow waters: so the sinners to the grave.  
20 The loving man shall forget him, the worms shall take sweetness of him: he shall no more be remembered, the wicked shall be broken as a tree.  
21 He misintreateth the barren women that beareth no children, and doth no good to the widow.  
22 He draweth the strong unto him, so as he distrusteth his own life.  
23 Men give him all for assurance and rest, and his eyes watch the ways of them.  
24 When they be exalted for a little, they are caughtaway (or die) they be made poor, they be barred up like towers, they be cut off as the top of ears of corn.  
25 Who is he that will make meea liar if he be not so? and who is he that will disprove my words?  
THat we may far the better by this doctrine, we must call to mind how it hath been declared heretofore, that the cause why these things are repeated unto us, is that we should not be grieved and troubled to much when we see things diversely disordered in the world. For if we would have a perfect state here, where were our hope? Therefore it behoveth us to bear patiently the disorders whereby it pleaseth God to exercise us, and to humble us: and therewithal seek the true remedy, sith things are so troubled among men, and that such as aught to put to their hand to the amendment of them, foreslow their duty. Then let us learn to resort unto God, and to trust in him: and let us not doubt, but that in the end he will pity us, although we be fain to suffer many wrongs and reproaches for a time. And like as job had showed heretofore the outrages and extortions that were done: so also did he say that God was not seen to punish those that had so tormented the poor. And he addeth a similitude that may be understand two ways, by reason that the sentence is very short and broken off. The similitude is this: The earth soaketh in, and the heat drinketh up the waters of snow, to the grave be sinneth: for so it standeth word for word. And men take it as though it were said, that the grave swalloweth up all wicked men, as the dry earth drinketh up the snow water, and as the snow melteth away at the heat of the Sun. Hereby job meant not to say, that God punisheth men apparently according to their deserts: but that they die as other men, and that there is no such execution done upon their persons, whereby men may perceive God's justice, but rather that they go the common trace, & God permitteth them to die of their natural death. Therefore when we see not God punish the wicked, and those that have done so many mischiefs and cruelties: he seemeth to be as it were asleep in heaven, and the weak and ignorant are offended at it, as though he had no regard of the world, or as though he were not disposed to govern us, nor to maintain the good, and to suppress those that are so unruly. But (as I have showed already) Job's intent is to show us, that in such cases it behoveth us to reverence Gods secret judgements, assuring ourselves that although we conceive not the reason of his works, yet we must not therefore blaspheme him, nor be swallowed up with sorrow, but quietly wait till God show himself in convenient time. It is not for us to set him a day, it behoveth us to tarry his leisure, assuring ourselves that he executeth not his judgements, [in all points] in this life, to the intent that we should learn to reach out our faith and hope further than this world: But the sense will agreed very well also, when this similitude is applied to an other end, as thus. Like as the earth soaketh in, and the heat drinketh up the snow water: so the wicked men sin even to their grave. As if job had said. They be so nuzzled in doing evil, that their whole nature is given to it, according also as it is commonly said, that when men are thoroughly nuzzled either in good or evil, the custom that they have taken up, maketh it to become as it were natural unto them. For it beareth such a sway with them, as they follow it without any pain. job then meant too declare here, that such as he speaketh of, sin not at a start, or by fits: as it is to be seen that some man overshooteth himself by reason of some sudden occasion that provoketh him, and although he have lived honestly before times, and without blame, yet is he carried at that time as it were with a tempest. Thus we see then that some men commit some evil or outrage, but they continued not in it. job declareth that he speaks not here of such as have done amiss at a sudden pang or brayed, as overcome by some forcible temptation: but of such as are hardened in their naughtiness, and have made it as it were a piece of their nature. Therefore like as the nature of the Sun is to melt snow and afterward the dry earth sucketh it in: even so the wicked continued their evil doing even to the grave, that is to say, unto their death. Sigh we see such examples, yea and are warned by this sentence, to think upon the thing that is too-too ordinary in the world: let us learn to resort unto God, and pray him to give us the grace to bow under his hand, and too be so given too serve and honour him, as the same may be as it were natural to us. True it is, that the good shall always have some striving in themselves, for they never walk so uprightly, but there is some encumbrance and gainstriving, according as there is a continual battle between the mind and the flesh. Nevertheless, the virtue that God hath put into us must so far forth prevail, as to make us love the good with a free heart, & to cleave thoroughly thereunto. Then must we pray unto God to strengthen us therein: and on the otherside we must beseech him also, not to suffer the Devil to get such possession in us, as to train us hither and thither, and to harden us so sore in evil doing, as it might become as it were our nature. Furthermore, when we see men so stubborn in wickedness, let us not think it strange: for it hath ever been so, as we see here by example. Now in the end job saith, that the quiet man will forget such folk, that the worms shall take sweetness of them, and that they shall no more be remembered. Hereby he showeth well, that the wicked shall not reign for ever, but must have an end. Nevertheless, God letteth them alone in peace until their death, and their state seemeth to be no worse than other men's, that have lived in all equity and uprightness, without doing wrong to any of their neighbours. Then if a man compare these pollers and thieves that have eaten up other men's goods, and dealt marvelous cruelly, I say if a man compare them with such as have lived in simplicity: he shall find their states alike, and that things are so shuffled together, as it cannot be said, but that they are out of order in this world: yea truly if we look no further, that is to wit, if we consider not that God reserveth the punishing of the wicked till the life to come, to the intent we should not nestle here below, but always have an eye to the coming of our Lord jesus Christ, who must redress all things that are now out of order. And now when we behold the shortness of our life, and see such as were given to the spoiling of poor folk, go to their grave, and become worms meat, as it is said here: let us understand, that we be very miserable, if we labour not for the immortality that is promised us. And here job setteth us down as it were a lively picture and Image of man's life and death, to the end we might know what we be, if we have no better hope than can be seen with the eye. To what purpose then is it to have lived holily, and to have endeavoured to serve God, and to please him, and to have lived among our neighbours without deceiving or hurting of any man? For yet notwithstanding, we must be gathered into the grave with the wicked, all must be shuffled together there, and there must we rot. Lo what men are, when they be considered but in their own kind. But what a wretchedness were it, if we had not a better hope? So then considering the alterations that are in the world, let us be warned and provoked to lift up our heads, and to look for the heavenly life that is promised us. And although we be as wretched carrions, subject to rottenness: yet let us live in hope that our Lord will sand us the party by whom he hath once redeemed us, who will not suffer the dear and inestimable price that he hath given for our salvation, to perish or to be disappointed. Lo wherein we aught to rejoice, and also wherein our glory consisteth. job proceedeth to declare how the wicked are fully bend and given over unto evil, without any awe or fear of God, yea and without any shame to the worldward. He setteth down but one kind only: namely that they beguile and oppress the barren women that have borne no children, and do no good to the widows. But doubtless under this one kind, job meant to comprehend all poor folk, that are not able to revenge themselves, nor have any maintenance or aid at man's hand. His saying then is, that the wicked fall in hand with such kind of folk, because they seem to be a fit pray ready prepared for them. And he speaketh expressly of barren women. For if a women have children, although she be a widow, yet if her chiidrens do their duty, she hath some succour, and she hath (as they say) a staff for her old age to lean unto. But if a woman be husbandless, and childless to, then is she utterly succourless. These therefore are the prays that wicked men hunt after, because they think there is no body to withstand them, and that they may do what they list, without regard of God, who nameth himself the defender of the widows. In likewise deal they with fatherless children and strangers, as hath been said heretofore. But as now job contenteth himself with the giving of one example, as if he should say, that such men as are not upheld by the fear of God, think themselves to have liberty to do evil, when they see there is no man that can let them. Therefore when they have raked other men's goods to them, and none hath withstood them: then bestir they themselves so much the more, and take leave to do what they list. Why so? For they have no regard of God. And secondly he addeth, that they draw the strong after them. That is to say, when they have long time exercised the said trade of eating up, and of misintreating the poor, and such as have no means to defend themselves: they gather a greater boldness, & afterward set upon the rich also, whereby they make themselves so feared and doubted of all men, that men are fain to ransom themselves out of their hands, as if they were among Outlaws, in so much that every man is afraid of his life, yea and is fain to compound with them, and yet speed never the better when they have done. And why: For after they are once become traitors & unfaithful, they become also like wild beasts. After they have devoured and fleeced the poor, so as men may see there is no more humanity in them: yet must men be feign to give them some ransom, and be never the more in surety when they have done. For they lie in wait for the life of such as have given them, and they think that when a man hath presented them with any bribe, they aught to receive it ever after as a rent. Now than we see in effect how Job's meaning is, that after the wicked have misintreated the poor that cannot help themselves, nor have any rescue at man's hand: thereupon they become more hardy, and play the wood beasts, so as they spare no man, but set upon the rich and strong, and upon such as are in credit and authority, whereby their extortion groweth so extreme, as there is nothing with them but robbing with beastly outrage, so as (to be short) there is neither manhood nor shame left in them. And this is told us to the end that we should not be troubled when we see such examples, (as hath been said afore:) but rather that being forefenced against such stumbling blocks, we might understand that our Lord suffereth things to be so entangled, to the end we should go on to the inheritance whereunto he calleth us, and not nestle ourselves here, as though we had a sure resting place here, but rather learn to be as pilgrims and wayfarers in this world, that for as much as there is no settling for us in this life, (according as Saint Paul saith that the estate of the Christians is to be removed too and fro) we may have skill to profit ourselves by these things. For except God do as it were pluck us out of this world by main force: we will never give ourselves to seek the heavenly life. And this is the cause why he suffereth so many alterations and removings of things too and fro, so as all things go to confusion, and there is so great disorder, as we be amazed at it, and the hairs of our head stand upright. All this must serve to draw us out of the world, to the intent we be not too much wedded to it. Thus than ye see whereunto we aught to apply all these things. Again, whereas they that have no defence, endure many wrongs: let them be sure that God leaveth them destitute of worldly help, to the end they should look the more unto him. For we must not impute it to misfortune, when no man succoreth us at our need. Then let us assure ourselves, that God hath bereft us of all man's help, to the intent we should be humbled in ourselves, look up unto him, seek him, and flee only unto him for refuge. Lo how we have to practise this doctrine. And furthermore let us understand therewithal, that our Lord mindeth to exercise our charity, when the wicked sort work any wrong or outrage to such as have no succour among men. I say it is to the end, that every of us should endeavour himself, to help such folk according to his ability. For behold, the thing wherein God trieth whether we fear him or not, is by trying whether we have any charity in us. If we see any of our own friends or kinsfolk, in necessity and trouble, very nature moveth us to help them. But when we see a poor man abused, that hath no man to bear him up: if we endeavour not to aid and succour him in his need, the same shall undoubtedly be enrolled before God: for it is a token that we had not one drop of Christianity in us. And why? For (as I have declared already) our Lord recommendeth unto us such as are destitute of man's help, and suffereth them to be afflicted openly before our eyes, too the intent that we should strain ourselves to secure them. And if we do it not, we be to us, because there will be no excuse for us. For when any are so oppressed, we must think that the same cometh not by mischance: but rather that God sendeth them to us. Therefore whensoever God maketh us witnesses of any wrong that is done to a poor man, if we step not before him, and help to shield him as much as in us lieth: surely God noteth and marketh our doing. For he watcheth in that behalf, because (as I have said) he mindeth to take a trial of our lovingness. But now let us come to the second point that is declared here by job. It is said, that the wicked (of whom he speaketh) draw the strong ones after 〈…〉, as a rage of water roteth up trees and beareth down 〈…〉. So then, such as have a long time been hardened in evil doing, are like great storms and tempests that rend up all things, yea even the trees and houses. This appeareth to the eye: and would God we had got so much experience of it. For such as are sharp set, and would feign be catching, dare not at the first dash set upon the stronger sort, and upon such as have talons, and paws to revenge themselves withal: but they begin with the little ones. But give them once scope to do evil: and then have at the strongest. Howbeit, this happeneth not without the wonderful ordinance of God. For it is a just wages to the rich men and to such as are in authority and credit, to be so vexed by the wicked. Wherefore? For if a man rush out into lewdness, so as he striketh one, strippeth another, and commit any other outrage: well, they that are at ease, and have where with to maintain themselves, do but laugh at it. True it is that they mislike such men: but for all their misliking of them, do they seek any means to redress it? No. And why? Because the matter seemeth not to touch themselves. O (say they) if he played so with me, I would make him feel that I have teeth. Lo how they talk which have credit and wealth, and are so well fenced as they can not be touched themselves. But in the mean while the poor are extremely misused. Whenthese roisters that are suffered to do what they list, see they scape unpunished: they fall to buckling with the great Cobs. And who giveth them leave? Suppose we that God doth not order everiwhit of it? For if there were any manhood in us, would it not pity and rue our hearts to see poor folk so trodden under foot, and make us resist it to the uttermost of our power? But we do nothing at all. When a poor man is outrageously molested, we make none accounted of repressing the mischief, but rather let it loose, giving the wicked more occasion of such misbehaviour. Must not God therefore touch us within a while after, and both suffer and appoint the mischief to return upon our own heads? Lo here a sentence that is well worthy to be noted. For therein as a mirror the holy ghost showeth us, that wickedness increaseth more and more, and groweth too full height, when men give it scope, and endeavour not to redress it in convenient time. And this lesson is directed specially to rich men, and to such as are in authority. True it is that we see no such examples here, as are to be seen in courts of great Princes. For there, if there be three or four Minions in great credit, they will make the whole realm to quake, in so much that even they which have twenty or thirty thousand pounds rend, must be feign to pass their paws, and couch before them like Lyamhoundes, and give them a good piece of their substance to purchase their favour, and to ransom themselves withal. We see no such examples here. Howbeit, quantity for quantity, a man may throughout all places see that which is declared here. And good reason it is that God's providence should extend through all the world, both upon great and small. So than it is apparent, that such as have liberty to pill and poll, and to do many other annoyances to the little ones, must also in the end make the great ones afraid. And as touching those that have the mean and ability to aid and maintain poor men: God meaneth to do them to understand, that if they set not themselves against those that do them wrong and injury, they themselves also must look to be pinched that is to say, they themselves shall at length answer it in their own persons, and other men shall fleece them, and pick out their eyes as they are worthy, and so shall God be glorified in sending such punishment upon them. True it is, that the disorder increaseth daily more and more. Nevertheless the faithful may therein behold Gods secret judgements, yea even beyond the reach of man's reason, because God enlighteneth them by his word. And here ye see how we aught to acknowledge, that we ourselves are the cause of all the disorder in the world. We can skill to complain when things go not after our a petite: we can cry out alas, and woe is me, yea and we will be ready to blame God himself, but in the mean while we consider not, that the fault proceedeth of ourselves, and that we ourselves aught to bear the blame of such evil. For if every man would put to his hand to the suppressing of vices and misdealings, and every man labour to stop the doing of any evil: Surely God would bliss such meenings, and we should have delightful order among us, and cause to rejoice. But what? In stead of seeking to remedy things amiss, all men bring wood to the kindling of the fire, or rather become firebronds themselves. Behold the manner of our dealing. So then aught we to think it strange, if things be so intermeddled, as there is neither brink nor brim, but all is shuffled together like a hodge-podge? For (as I have said) when the fire is once kindled, we never leave throwing of wood into it. Wherefore let the rich, and such as are in authority have regard of the poor, and when they see any outrages and wrong done, or the poor oppressed: let them reach them their hand, and endeavour to secure them. Now if this pertain to rich men, and to such as are able to help the poor: how much more pertaineth it to those that have the sword of justice in their hand? If these be negligent, they be well worthy that all the evil which they winked at, should light upon their own heads, and that God should set them as upon a scaffold for men to behold his just vengeance in their persons. And therefore so much the more aught they to mark what is said here. And thus ye see to what end we aught to refer the doctrine that is contained in this verse. Therewithal we aught to mark well the words that job useth. For it is not without cause that he sayeth, that men shall be feign to buy out, and to ransom out themselves from the hands of the wicked when they have their scope: and that when they shall have given them such boldness already, as too eat up some, and too pill and poll other some: their crouching to them, and their greasing of them in the hands, shall boot them nothing at all. For they be as mad dogs, whom nothing can content. Therefore all that ever a man doth to them is but a sharpening of their appetite, and such bribes do but hearten them, and harden them the more. For they take it as a due rent, and when a man hath given them one present, they would have him hold on still, and never leave, such is their unsatiableness. It followeth, that the poor folk distrust their own life. Yea and I say, that even those that were rich and in credit before, must be feign to tremble. As how? I see (shall they say) that these wicked men have the world at will, and it will not be long ere they will seethe me such a broth, as I wot not how I shall be able to shifted it from me: and therefore I must be feign to fawn upon them afore hand, and they must gain somewhat by me, or at leastwise I must not provoke them to displeasure. See how they that were erewhile out of danger, are feign to quake, and distrust their own life for giving bridle to the wicked, so as they wot not where they be, till they have pacified the wicked, and yet they find no means how to do it. Therefore they must be fain to live in continual perplexity and anguish. Herein we have a fair looking glass, to show us what it is, not to remedy evil doings in due time and place, and to suffer shrewd weeds to grow so long till they get the upper hand. For a man can not pluck them up when he would because he took them not in due season. We see what an inconvenience ensueth: yea and even God maketh the hearts of those to faint, that might easily have remedied the mischief at the first, in so much that they far as if their arms were broken, and they have neither courage nor stoutness in them but become as weak as water. And why? As I said, it is a just punishment for the negligence that they used in forslowing their duty to repress the mischief at the first rising. For when men see poor folk harried and misused by cruelty and outrage, and yet redress it not: the mischief must needs grow so strong, that such as now feign would, and heretofore also could have disfeated it, can not afterward prevail, because our Lord granteth them not that honour nor that grace. Now then let us bethink us, I say, let us bethink us well of it. And further, let us consider what a wretchedness it is, when men rest not themselves upon God, nor have regard to discharge their cares unto him, whereby they might lean unto his protection. And why? For the thing that job describeth to us here, (namely that men put not their trust in God) is an ordinary matter in the world. If we see the wicked have their full scope, what do we? O, we must devise how to creep into favour with them: and in the mean while we consider not that it is a feeding of the evil: that is to wit, that we make them much bolder than they would be. It is all one as if there were a mad man, that desired nothing but to kill men, and one should put a sword in his hand, and another bring him store of stones, and some▪ other give him where with too poison folks beside. As much do they that fawn upon wicked men, when they see them in credit. One comes and presents them with a bribe to set justice to sale: and another comes to wind himself into their acquaintance by some fine device: and all this is but an inflaming of them more and more, and sharpening of their rage to make it the egerer. For whereas some misdoubt held them back before: now they conclude that all which they list is lawful, and that they need no more to be afraid, because all the world stands in awe of them. O (say they) such a man is come to my lure at length, and the residue shall be feign to come under mine arm to: I will make them play me an apish trick. See how the wicked become the bolder: when men come to fawn upon them after that fashion: and yet too the worldward men deal always after that sort. For when we have not a respect unto God, we must needs be evermore in fear and perplexity, and say, I had need too beware of such a man, for I see I must be fain too pass through his hands, and how shall I do then? If I come to him with reason, and plain proofs, it is in vain, for he hath his ears to full of them already. Therefore I must go another way to work, which is, to fill his wooluishe throat with some present, I must carry him somewhat. Or else if I see him full of vainglory, and desirous to be advanced how so ever it be, so as it standeth upon his reputation, and gazeth at his own peacocks feathers: I win the goal, if I can skill too couch low like a Spaniel: I see none other remedy, I must go that way to work. See (I say) the ordinary manner. But what is too be done on the contrary part? When we see the wicked so full of covetousness and vainglory, and so like wild beasts in destroying all things, let us say unto God, yet dost thou Lord hold the reins of men's bridle, thou canst restrain them. For if God work not so soon as we would have him: let us understand, that it is his mind to buffet us for a time. But yet let us assure ourselves, that he watcheth for our welfare, and will not suffer us to be utterly cast up to the pleasure of such as overshoot themselves after that sort. For our Lord hath us in his hand, he is near as hand with us, and although we perceive it not immediately, yet doth he guard us, maintain us, and is our warrant. So then we may boldly despise the wicked and all their stoutness, for so much as we know that God watcheth for our welfare, and will preserve us from their hands, paws, and throats. Lo whereunto it behoveth us to come, when in respect of men we know none other shift but to yield ourselves to the evil, and to consent unto it. It behoveth us to behold the protection of God, which as now is hidden from us, in respect of our perceiving, how be it that we have so good and certain record of it in the holy scripture, as we aught not too doubt of it. How so ever the world go let us keep ourselves from purchasing so by unawfull means. For in so doing we bewray our own distrust and unbelief. And besides that, we be guilty also of the evil, so far forth as is in us, because weefeede it. Therefore when a man falls too flattering of the wicked, and helpeth too set them in a further lustiness, and redeemeth himself out of their hands by ransom: what doth he? first (as I said) he bewrayeth that he hath no trust in God. For if we could rest upon God's promises, surely we would never seek crooked ways, but we would always bethink us, whether God permitted that thing or no. Hath he forbidden me it, would we say? Then must I not wade any further in it. And so it is certain that all such as labour to win wicked men's favour, by bribery and such like dealings: are very infidels, and bewray themselves well enough to be so, and must in the end be paid home for not honouring God as they aught to do, and for allying themselves with the wicked, by nourishing them in their naughtiness. For it is all one as if they had conspired with them to break and overthrow all order: and surely they have done as much as lay in them, to do it. Therefore (as I have said already) let us learn to look unto God, and to trust in him: and then shall we no more be subject to the wretchedness whereof job maketh mention here, which is, not to know what our life is. For such as defend the wicked after that fashion, and rest not upon God's providence, must always tremble and never be sure of any safety or rest. Yea and it behoveth us to mark well how job addeth, that when we be desirous to purchase wicked men's favour by presents, or any other inconvenient mean, they lie so much the more in wait for us. Is it not seen that they be faithless folk? And sith there is no fear of God in them, I pray you how can they be faithful unto men? Nay rather how is it possible that God should not suffer them to use treason and all mischievousness, seeing there is no man but he is warned of them before hand? Then if a man cast himself so into their nets wilfully, there is no excuse for him. All this is apparent to the eye: men see that the wicked make their conspiracies together, and yet notwithstanding, that none of them trusteth other. And how is that possible? For if two wicked men enter into league: a man would think they be joined together like two fingers of one hand, so that look what the one willeth, the same willeth the other. But for all that, is that a proof that each of them trusteth other? Not: It is certain that either of them could find in his heart, that the other were hanged, so as he himself had no harm by it. At leastwise he could found in his heart, that he were a hundred foot within the ground: and in the end all those that favoured them become their enemies. We see hereby that God governeth even in the midst of all disorder. Then if we be abashed at the confusion and mangling of things: let us lift up our eyes aloft, and we shall see that God governeth all things. For surely he suffereth not the wicked to trust one another, but enforceth them to stand always in fear. Yea and even they that uphold them in their naughtiness by soothing of them, and were full of hypocrisy, to the intent to faun upon them and please them: I say even they also shall always quake for fear. Contrariwise, if we can put our trust in God: surely although we suffer many extortions at wicked men's hands, and our Lord permit them to vex and trouble us: yet shall we be put to no more than is expedient for us to endure, and our God will have consideration to bring all things to a happy and profitable end. This (say I) is the remedy whereunto we must be provoked to resort, when we see things out of order in the world. Now when job hath spoken so, he addeth, that they be lifted up for a little while, and afterwards fall down, they be cut off as the top of an ear of corn, and they be shut up with others. He showeth briefly that which he had said already: which is, that if we look no further than to the present life, we shall see an orderless mass, so as we shall not discern one thing from another. For the wicked have a large scope for a time: ye shall see them upon the top of the wheel (as they say) and by and by they come tumbling down. But good men may also be well advanced, and yet in the end fail of their footing. What for that? we see that by experience, according as job concludeth, saying: If it be not so, who will make me a liar? Then considering such experience, let us learn to retire unto God. For if we look but upon the present things, doubtless we shall not only be as a wavering Reed, but as a straw, and as empty chaff that is cast and tossed to and fro with the wind, so as there shall be no steadfastness in us. Therefore we must have the discretion to look upon the things that are disordered in this world, howbeit in such wise, as God's providence be always printed in our minds. True it is that we can not reach unto it by our own wit: but yet must we look toward it with the eye of faith, so as God's word may be as a looking glass, and the holy scripture serve as a light to look further than the world. And although God's judgements be hidden from us as now: let us not therefore cease to say, that the Lord is righteous, and to humble ourselves under him, and always to have such an eye to his promises, as we fail not to call upon him in the midst of our distress, assuring ourselves that he will secure us, and make us feel his goodness, so as we may rejoice in the midst of all the temptations of this world.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to blot out the remembrance of them, and to bring us back to himself in such wise, as we may no more be tangled in these earthly things, but cleave wholly to his righteousness, that while we live in this world, we may but pass forward as strangers, till we be come to his rest, which shall continued with us after we have passed through the troubles and temptations of this mortal life. And so let us all say, Almighty God heavenly father, we acknowledge and confess, etc.    


The xciiij Sermon, which is the first upon the xxv Chapter.  
THen Bildad the Suit answered and said:  
2 sovereignty and terror is with him that maketh peace in his high places.  
3 Is there any number of his armies? and upon whom doth not his light shine?  
4 What righteousness shall be attributed unto man, if he be compared with God? to him that is nothing? and how may he be clean that is borne of a woman?  
5 Behold he will not give light unto the Moon: the Stars are not clean in his sight.  
6 And how much less man of wound, who is but rottenness, [or] the son of man which is but a worm?  
FOrasmuch as we be so greatly given too stand in our own conceyto, the ground of which folly is, that we think not upon God nor what his Majesty is: we have here a very good and profitable counsel, that as often as we be tempted too take any glory too ourselves, we must cast up our eye upon God, and consider thoroughly who he is, what his power and might are, what his righteousness is, and what all his glory is: and then will all our bravery be soon laid a water. For in stead of being puffed up with pride, and sotted with overweening, the only regard of God is enough to quail us in such sort, as we shall be ashamed in ourselves. You see then for what cause the holy Ghost doth now in the person of Bildad give us this warning, that God aught of right too have the chief sovereignty, and we to be afraid when we do but think upon him, considering the order that he hath set in heaven, and in all the world: and that we aught to know ourselves to be so far off from having any thing that may be of value before him, as that the stars which shine bright unto us, are dark unto him. Seeing the case standeth so, what remaineth for men to do? For notwithstanding all their bravery, they be but worms and rottenness. And if they would glorify themselves above the Stars, what were it? Were not their folly overgreat? So then we see that the end whereunto the things tend that are contained here, is that forsomuch as men cannot humble themselves so long as they look downward: here god is set before their eyes with his Majesty, too the end they should know there is no cause for them to set any store by themselves. For whosoever exalteth himself before God, must needs be brought low. And Bilded too make us perceive how greatly we aught to fear and reverence God, allegeth here, that he maketh peace in his high places, that is too say, disposeth the order of heaven in such wise, as men see there is a peaceable and well ruled government. This may be referred too the Angels, according as we say in our prayer, Thy will be done in earth as it is in heaven. Which doth us to wit, that God is ill obeyed here beneath, by reason of the rebelliousness which is in men, because we be fully fraughted with many wicked lusts, which cannot submit themselves to his righteousness. And so we desire, that as the Angels are wholly conformable to gods will and seek nothing but to please him in all respects: so it may please him to reform us, & to make his reign and dominion peasable here beneath, by correcting the unruly affections that are in us. Therefore a man might refer this sentence to the said parcel of the prayer that is spoken of the Angels. Howbeit there is no doubt, but Bildad looked further: that is to wit, to all the whole governance that we perceive in the order of heaven. So than although the Sun be as it were an infinite body to our sight, and move so swiftly as it might seem that he should confounded all things: yet could not any man rule a clock in like compass, that is to say, he could not make it to keep his course so just. Not it is not possible. We see the like in the Moon, and in all the Stars. For although the number of them be infinite: yet is there no disorder, but all things are as well disposed as can be. Wherefore not without cause doth Bildad allege here, that God maketh peace in his high places: And it is not only in his heavenly creatures, that we see his reigning: but also he disposeth the whole order of the world in such wise from above, that although things be disordered and movable▪ hear, and that there be many changes and troubles, yet notwithstanding God faileth not to lead them all to such end as he hath ordained & appointed in himself. True it is that if we look downward, we cannot see this government so peaceable as it is set forth here. But if we look up too God's providence, it is certain, that even in the mids of all the turmoils and alterations of the world, we shall perceive that god governeth all as seemeth good to himself. Now we see what is imported in this saying▪ that God maketh peace in his high places: that is to say, he bridleth his creatures in such wise, that for all the changings which men see, yet faileth he not to govern still, and all things fall out as he will have them, according as he guideth them by his ordinance. Seeing the case standeth so, let us conclude, that it is good reason that all power, sovereignty, & fear, should be yielded unto him: that is to say, that we should honour, fear, and worship him, as the party that hath dominion over us, & with all reverence acknowledge him to be the master and sovereign Lord of heaven and earth. At the first blush this talk might seem superfluous. But when we have well considered what hath been touched before: we shall well see it is not without cause that Bildad reporteth here the government & dominion that god hath over all the world▪ For that saying runneth roundly out of our mouth, and we can talk of God well enough. But in the mean while we conceive not his Majesty, we make as it were an idol of that. True it is that we will not be acknown of it▪ not, we would even abhorrre to do it: but yet do we not yield God the power that is due to him, and which we aught to conceive in him. For we talk of his majesty, and his name runs roundly in our mouth, as in way of contempt▪ and oftentimes we talk of him in way of scorn, and mockage. It is to be seen that men are out of measure heathenish, and that whereas all knees aught to bow, and all creatures to tremble when mention is made of the name of god: we be so bold as to yield no reverence nor lowliness at all. To be short, men acknowledge not the Majesty of god, neither conceive they his power to humble and submit themselves unto him, as they aught too do▪ Therefore when there is any speaking of god, he had need to be qualified unto us: that is to say, to be uttered in such wise as we may conceyne him. And that is the cause why the holy Scripture doth so oftentimes add titles to him, and is not contented with his single name, but termeth him the Almighty, the Alwise, the Alrightuous, the only immortal in himself, the maker of all things, and the gouetno● of all things. To what purpose is this said, but to waken men, which are oversluggish, and honour not God as he is worthy. To be short look how often the scripture giveth God any names of honour, it is an upbraiding of us with our unthankfulness and dullness, in that we yield him not his due, but (as much as we can) do rob him of his power and glory, or at leastwise take him not to be as he● is to honour him, & to humble ourselves before him, and to exalt and magnify him as he deserveth. And therefore when it is said that God maketh peace in his high places, and governeth the world in such wise, as men see that all things must stoop unto him, and that notwithstanding the rebelliousness and stubbornness which is in men, yet he ceaseth not to perform the execution of his ordinance: let us learn not to sit any longer asleep, nor to dally with God as we have been wont to do: but to tremble before his majesty. And above all things let us remember the conclusion that is made here, namely that he hath sovereign dominion and awe over us: that is to say, that we must not only be subject to him, but also tremble with all fear, and so stand in awe of him, as we be not so foolhardy (or rather mad) as to strive against him, or to dispute against his doings, or too murmur as though there were any fault to be found in his works. Thus than ye see how all men's mouths are stopped here, to the end that being bereft of their foolish presumption, they may learn to tremble at the presence of God, and to know how it is he to whom they must yield all obedience. And that is the cause why Bildad addeth, Is there any number of his armies? and upon whom doth not his light shine? When it is said that his armies are without number: it is too show that men are worse than mad when they match themselves after that sort against God and bid him battle. True it is, that they will not do it expressly. But yet is it impossible to murmur against God, and to repined at his judgements, or to be displeased with any thing that he doth, but we must make war against him. And why? For wherein consisteth the sovereignty and dominion which he hath over us? In our acknowledging, not only of his power: but also of his infinite goodness, wisdom, righteousness, mercy, and justice. When we have that once: then do we glorify him. Well then, if men think Gods doings unreasonable, if they blame him of cruelty, if they chafe against him through impatiency, or if they be offended at any thing that he doth: out of all doubt they go about to bereave him of his divine glory, & that cannot be done without making of war against him. And so whensoever we glorify not God in his infinite righteousness, goodness, power, and wisdom: it is as much as if we made some defiance to him, to rise up against him. But what is it that mortal man taketh in hand? It is said here, that God's hosts are without number. Behold, all the Angels of heaven are warned to defend the honour of him that formed and created them. Likewise all his creatures are fully disposed to avenge his majesty, which is so assailed by us that are but worms and rottenness. Therefore let us mark well too what purpose mention is made here of God's hosts or armies It is too the end we should know, that as often as men presume to murmur against God, & to blaspheme his justice: they must have as many deadly enemies as there be Angels in Heaven, the number of whom we know to be infinite. Also it behoveth them to know, that all creatures are armed to run upon them. For to what end hath God created all things, but that his glory should shine forth in them? But if men submit themselves to God willingly, and yield him the honour that belongeth unto him: that which is spoken here of his armies, or hosts, shall not serve too fray them, but rather to glad them. And surely when the scripture telleth us that God hath many thousands of Angels about him, ready to do his commandments: what intendeth it else but too make us understand, that when god hath received us to his favour, he is strong enough to keep us safe, notwithstanding that we be assailed on all sides? Therefore when men utter all the force that they▪ have, practising this and that to destroy us, yea and when the devil himself riseth up against us: we must not be afraid. Why so? Because God hath his heavenly armies to defend us, according as it is said that the Angels encamp themselves round about us: and that he hath appointed his Angels to guide us, so as the faithful person shall not stumble. We see then that the infinite number of Angels serveth to comfort us, to the end we might be sure that God will succour us at our need, and that he hath wherewith to do it. But like as the faithful that lean unto God, and submit themselves to him with all humility, are preserved by the multitude of the Angels: even so, all they that strive against him, all they that are proud, and all they that are sturdy, must be enforced to fear him, & too understand that when they set themselves after that fashion against God, they have to do with many enemies beside: insomuch that all the power that is in the Angels shall fall upon them too overwhelm them, and all creatures shall serve to maintain the glory of him by whose power they have their being. And therefore let us remember well this sentence where it is said, that the armies of God are without number: and thereupon let us assure ourselves, that it is to no purpose for men to conspire against us: for when they shall have assembled all their forces together, yet shall they not be to strong for us, but God shall always get the upper hand of them. Wherefore let us not deceive ourselves when we see ourselves well accompanied, & a great number of people gathered about us. And why? For we may all be confounded in one moment by the hand and power of God. Again, although he alone be enough, either too save us or too destroy us: yet moreover he hath his armies ready furnished after an incomprehensible manner, which shall set upon us whensoever he thinketh good. Therefore let us stand in fear, and let us learn (as I said) not to be proud when we see the world hold on our side, & a great power to maintain us. For all that gear shall stand us in no stead, considering the great power of God that is declared here. And hereby a man may see, how sore the unbelief of men is blinded. For it is put too our choice whether we will have the Angels of heaven, to watch about us, and to guard us, and to be servants of our welfare: or whether we will have them against us, and to be our deadly enemies. Behold, God useth such goodness and grace towards us, that he appointeth his Angels too do us service, as the scripture avoucheth: he will have us guarded by them, and therewithal he affirmeth them to be powers, as who should say, he stretcheth out his hand over us too the end he might maintain us. Of whom then is it long that we be not guided by the Angels, and that they guard us not from all harm? It is even long of ourselves who cannot take the benefit that is offered us. We needed no more but to receive it: & what do we? We are so far off from receiving the good turn that god offereth us, that in derogation of his majesty, we fall to provoking of his Angels too arm themselves too our ruin and confusion. Needs then must we be bereft of our right mind, and as it were bewitched of the devil, when we had liefer too have the Angels to be our enemies, than the ministers of our welfare: for they be ready to help us and to guide us, so we be members of our Lord jesus Christ, and yield obedience unto him as our head. And so, as often as there is any speaking of God, let us learn not too conceive any dead thing of him, but to think in such wise of his glory, as it is set forth to us here. And forasmuch as we be very dull. Let us bear in mind that God hath his armies, and an infinite number of Angels ready too execute his commandments, and that (over and beside that) all creatures obey him as good reason is they should. Whereas it is consequently said that the light of God shineth upon all men: it is expounded that God doth so shed forth his benefits upon all, as men may perceive some sparks of his goodness and wisdom throughout all things: howbeit that specially it is restrained unto men: for that is the point wherein the light of God appeareth, according as it is said in the first chapter of saint john, that God not only gave his creatures their Being, at the first beginning, but also quickened them too maintain them in their state, even by the power of his word: and as touching men, together with their life, he gave them also a light. You see then that all creatures have life in our Lord jesus Christ, who is the everlasting word of God: but we have a more noble and exquisite life than have either the beasts, or the trees, or the fruits of the earth. Why so? For we have understanding and reason. So then, the light of God shineth upon men. And seeing we be so greatly beholden and bound unto him: are we not so much the more blame worthy, if we deface that light? Yes surely are we. For we must come back to that which Saint Paul saith in the Acts, that if we went but groping like blind folk, yet should Gods glory be perceived. Why? He dwelleth in us, we need not too seek far for him, it is in him that we have our life, moving, power and being. Thus ye see that the exposition of this sentence hath been taken to be, that God hath so bound us unto him by making us partakers of his light, as we be toto unthankful if we go about to deface his glory and yield him not his due. And wherefore? For a man cannot so much as stir himself, but he feeleth that God dwelleth in him. Of him we hold our life, and it is he whom we may thank for making us reasonable creatures rather than beasts. For why are we of more value than Oxen and Asses, but because it hath pleased God too prefer us before them? So then, the said brightness wherewith God enlighteneth us, is an occasion to us too exalt his glory, and to submit ourselves under his hand, Thus you see one exposition that men make of this text, which containeth a good doctrine. But when all is thoroughly considered, Bildad'S meaning is not, simply too show that God hath spread out his light upon us, to the end to give us understanding and reason: but to show that we cannot eschew his presence, but must be feign to walk as it were before him, and that he seeth all things, and hath (as ye would say) his eye upon us. You see then that Gods spreading out of his light upon us, is as much to say, as that we cannot hide ourselves from his presence. And this is according to the matter that he hath talked of all this while For like as he saith, that God hath his Angels as huge hosts ready to do him service: so now he addeth, that do what we can, we cannot eschew God's presence. True it is that we leap about like grasshoppers, and hope too play the horses that are broken loose: but yet in the end we must be fain too yield unto God. And why? For his brightness doth so shine upon us, that we cannot eschew him as if we had to do with a mortal man. Therefore whensoever we be tempted to such oversight as too imagine that we may eschew God's hand, let us learn too conclude thus: Yea? and whither shall we go? For we know that his power is spread over all, because his sight is endless? If we were gone into the bottom of the earth, yet should not he cease to see us and to mark our doings. Then let us be no more so foolish as too lift up ourselves against God, assuring ourselves that it is to no purpose for us to toss and turmoil and to make many enterprises and conspiracies: for they shall not avail us, but he will still behold us and mark us. And this is as common a lesson as any in the holy scripture: but we bear it ill away, or at leastwise we do ill put it in ure. For proof whereof, if we remembered that God beholdeth us, and that he marketh all that ever we do or say: I pray you would we not walk in another manner of fear and wariness than we do now? But tush: we fear none but men, we be safe enough if we have no witnesses here beneath. Thus ye see that the cause why men give head too all their wicked lusts, is for that God's spirit beareth no sway with them, and for that they pass not too conceive cursed things, and to purpose upon them in their hearts, provided always that no body can accuse them. So are there very few that set Gods shining upon them, before their eyes. For if they bore that shining in remembrance, surely it would be enough too suppress all their wicked affections, and too rid them of all the fancies wherewith they be puffed up. And truly if we be ashamed of men: how much more aught he to move us that is the judge of all men? For if men judge us, it is not of their own authority, nor in their own name: they do but only perform the judgement of God, to whom alone all judgement pertaineth. But behold, God seeth us, and yet for all that, we yield him no reverence: we pass not of the provoking of his wrath against us. And how may that be borne? So then, if we remember well this lesson, that God sheddeth out his light upon all men: surely it will be a good bridle to make us walk in all pureness of conscience, not only for amending the faults that we commit outwardly towards men: but also for amending of all the evil and hypocrisy that is hidden within us. Thus ye see in effect what we have too mark in this strain. And after that Bildad hath said so, he addeth, What righteousness then shall be attributed to man in comparison of God? word for word it is, with God. And how can be that is borne of woman clear himself? This is as an authentical summoning of us, to show us that we be stark fools to set store by ourselves, and to bear ourselves in hand that we have any righteousness or virtue, or any thing else in us that is worthy of praise. The thief that is abroad in the woods stands not in awe of justice▪ nor of any thing else. True it is that he always carrieth a fearfulness about him: according as it hath been seen heretofore that God ingraueth such a feeling of men's sins in their hearts, as they must needs be their own judges & condemn themselves. But yet for all that, the thieves run riot still, so as they pass not to cut as many poor wayfarers' throats as they meet with, if they can catch them at advantage. Yet notwithstanding afterward, when they be laid up, and see their payment at hand: then all their hardness is laid awater, the rage is quite gone that made them so beastly before. Even so is it with us. For so long as we know not that we must yield an account afore God, ne conceive his infinite power and the sovereignty that he hath in himself: there is such overweening in us, as we stick not too magnify ourselves above the clouds. And if a man speak too us of righteousness, we will easily found it in ourselves, for our vices are virtues to us. Lo how men are besotted with such a loftiness as they cannot know themselves, till God summon them before him, and draw them to it as it were by force. For if they knew themselves: there would be no more self estimation with them. That is the cause why Bildad sayeth expressly, can a mortal man justify himself before god? This saying is of great weight: as if he had said, Goto, so long as men are among themselves, they may have good opinion of their own virtues▪ and every of them may say, I am an honest man: yea and when they shall come to the putting of themselves in balance, they will esteem much more of themselves than of other men, saying. This man hath such a fault in him, and that man hath such a vice. We can marvelously well skill to control other men, and too abase them: but in the mean time we will not be acknown of our own infirmities, we cover them as much as in us lieth. And if there be never so little a drop of virtue in us, or at leastwise if there seem too be any: (for all is but smoke as we shall say anon) we would have God to set such store & estimation by us, that he should unclothe himself to cloth us. You see then what the pride of men is, so long as they look no further than among themselves. But when we come before God and know what we be, and enter into the examination of our own life: then for fear of his majesty: which suffereth us not to wrap up ourselves in hypocrisy and untruth: we forget all these foolish brags, wherewith we were abused for a time. And so according too that which is declared here, whensoever we be tempted with pride, and imagine ourselves to have any virtue in us worthy of estimation: let us learn to cite ourselves before God, and let us not tarry till he draw us too it, but let every man do his duty towards himself. For ye see how our Lord showeth us the manner of proceeding which we aught to hold us too. Then if a man do at any time bear himself in hand, that he hath I wot not what to vaunt himself of: to correct that folly and stateliness, let him but only consider with himself, what he is? And to know what we be, let us go unto God. For a man never knoweth himself, so long as he looketh but upon himself, or doth but compare himself with his neighbours. But we do then learn to know ourselves, when we lift up our eyes a high, and make account to come before the judgement seat of him that knoweth all things, and is not like mortal men that content themselves with petty trifles, before whom we cannot make our cockleshells go for payment, as in deed all the things that are of much estimation here, are nothing worth there. Therefore when we perceive that all these things vanish away before God: then we learn to submit ourselves unto God, & to be no more so puffed up with pride. And for that cause it is said, How can man (namely that he is borne of woman) justify himself in respect of God? Howbeit forasmuch as there is nothing harder than to bring men to reason, and to rid them of the said vain selftrust wherewith they are abused: here Bildad addeth, that he will not shine unto the Moon, and that the stars are not pure before God: and therefore what is man who is but a worm, or the son of man who is but rottenness? True it is that this saying may be expounded divers ways: that is to wit, that God will not shine so far as too the Moon: or else that he will not strain his tent so far, that is too say, that he will not vouchsafe too come near it: and that the stars are not pure, that is to say, all creatures (in which nevertheless we see great nobleness) must be as it were estranged from God: and there is a great space betwixt him and them. And this is said expressly, because the creatures above are excellenter than the creatures here beneath. But how soever it be, God is so far off both from the Moon and from the stars, as there is an endless distance betwixt them. And how then shall we come near him? This exposition is fit enough: and in good sooth, whether a man construe it Shining or straining of his tent, it cometh all to one end. To be short, Bildad'S meaning is, That if our Lord listed to call his creatures before him, he should find no brightness in the Moon, & the stars should be darkened. Nevertheless, they be the things that enlighten the world: and yet notwithstanding they must all needs be utterly drowned when the majesty of God cometh in place. Now let men stand in their own conceit and boast themselves. Where be the wings too carry us so high as we may take the Moon in our teeth (as they say) or as we may sty above the stars? When we think to have any thing in ourselves, assoon as we come before God, all is swallowed up and brought too nothing by reason of his incomprehensible glory. Now than we see in what case men are when they will glorify themselves. Needs (say I) must Satan have bewitched them: for it is all one as if they would fly above the stars. And are they able to do that? If a man would cast himself but four paces downward, it were enough too break all his sinews, yea and his neck too. But as oft as we have any thing too boast of, we make such leaps as were enough too break the necks of men, yea and of Angels too, as ye would say. Then must we not needs be worse than mad, as I said afore? Lo what Bildad'S meenings is. Furthermore, where as some expound it concerning the Eclipses of the Moon: that can by no means agreed: For the sense is more simple: namely, that the noblest creatures, which seem too have even some godhead, are nothing at all when they be compared with God. All of them must be abased, and God alone continued in his state: so as it behoveth us to know, that there is nother righteousness: power, nor wisdom, but in him only, and that all the rest is but vanity. Yea, but for all that, experience showeth that the Sun is not darkened, nor the Stars neither. Yes surely too our sight. Again, it behoveth us too mark, that the brightness which they have, is borrowed of another: they are as it were little sparks, wherein God showeth his glory. And so there is neither Sun, Moon, nor Stars that can glory in aught of their own. Besides this, if God should set himself against them: their light with the light of all the rest, must needs be darkened. For if the Sun take away from us the light of the Stars: I pray you what would Gods infinite brightness do? Now have we Bildad'S meaning. Even in the Moon (sayeth he) there shall be no brightness, neither shall the Stars be pure in God's presence. As if he had said, True it is, that we see light shed through the whole world, our eyes receive it, & we are glad of it. But yet so far off is the same from being any thing before God: that if we come, even to the body of the Moon, and to all the Stars of the Sky: all the light of them (saith he) shall be darkened and vanish away in comparison of God's glory. And now let us come unto men. What are they? What are they able to do? What is their power? Whereof can they boast? They be but worms and rottenness: and yet will they needs justify themselves. Now remaineth to put this lesson in ure, and to apply it too our use. Hear it is showed us, that when we come before God, we can bring nothing that is worthy of praise. Men than are uttered here too be void of all goodness, and that they have not so much as one drop of righteousness, whereby to purchase themselves estimation, but must be fain too yield them selves guilty, acknowledging that there is nothing else in them but wretchedness and misery. Now if men were well acquainted with this doctrine, we should not now adays have so many jars and brawls as we have with the Papists. For they on their side esteem highly man's own free will, as though men had some power too dispose themselves too Godward. True it is that they can well-enough confess that we be weak, and that we be not able too do any thing at all of themselves without God's help, and without the direction of the grace of his holy spirit But what? Therewithal, they attribute a certain preparation to men, and afterward that they be workfellows with God in furthering his grace, working in common with him as his companions. And when they have laid that foundation, they fall to attributing of this and that too men, so as there is none other talk among them, but of magnifying men for their virtues and merits. For although they grant always that we have need of God's mercy, yet do they blow the bladder full of wind to stuff it out withal: that is too say, they imbrewe it with their devilish dogtricks, too bear men in hand that they merit, and that God accepteth them after as they be worthy of his grace, and hath always respect too their virtues. Lo how men are puffed up with wind through the devilish fancies that reign in popery. And furthermore (say they) if we do amiss, we have works of supererogation or overplus, wherewith to make amendss unto God for our sins. And although we have offended him, and know that he will not forgive us our sins, yet can we bring him some recompense and satisfaction, and that is a mean too make him at one with us. But if the things that are showed us here by Bildad, and which we have seen heretofore were well known: all those disputations would be laid down. But what? It is an easy matter for the Papists to judge so at random of men's righteousness, merits, satisfactions, and free william. And why? For they look not unto God, but are fallen asleep in that vain imagination which they have conceived of the justifying of men by their own good deeds. And therefore it behoveth us too mark well this verse. Then for a conclusion let us note, that if we can cite our own consciences before God: it will humble us in such sort, as there will be no more seeking to presume: but we shall acknowledge ourselves to be but worms and rottenness, and that there is nothing in us but filthiness and stinch. What is to be done then? As often as men speak too us of the mean of our salvation, let us learn too consider where it is that we aught to repose all our trust: which is, that our God receiving us of his own mere goodness, do by his holy spirit purge and cleanse us from all our spots, and wash us in the blood of our Lord jesus Christ, the which he hath shed too cleanse us withal, thereby to make us so pure and clean as we may be able to stand before his face.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him that whereas he hath showed himself unto us heretofore it may please him to increase our knowledge further and further, and to make us so to profit in it day by day, that in drawing towards him we may be touched with such reverence, as we may desire nothing but to be subject unto him, and to do him service, & specially that sith it hath pleased him to call us to his service, we may determine to employ ourselves wholly therein, not presuming upon our own virtues, nor upon any thing that can be in us, but acknowledging that he of his own mere grace hath chosen us to be of his Church and people, and that in receiving that benefit we may draw of the fountain which he hath given us, that is too wit of our Lord jesus Christ, and acknowledge that it belongeth too him to give us the full perfection of the things which we still hope for. That it may please him, etc.    


The 95 Sermon, which is the first upon the xxuj Chapter.  
1 IOb answered and said.  
2 Whom hast thou succoured? him that hath no power? Hast thou saved the arm that had no strength?  
3 Hast thou given counsel to him that was destitute of wisdom? Thou sayst as it is.  
4 To whom tellest thou these words, and whose spirit is gone out of thee?  
5 The dead things are formed under the waters and in their near places.  
6 The gulf is naked before him, and destruction hath no covering.  
7 He stretcheth out the northern coast upon the waste places, and the earth is founded upon nothing.  
I Declared in the beginning of this book, that the property which is required in a good teacher, was wanting in those that came too comfort job: which property is, too divide God's word rightly, & to apply it to the right use with such skilfulness, as he that is weak may be strengthened, he that is sorrowful may be comforted, he that is cold may be warmed, and he that is gone a stray may be brought home again. Now verily (as it hath been said) Job's friends handled a doctrine, that in generality is good and holy: howbeit they failed in misapplying the same to the person of job. Then let us mark well, that it is not enough for us to speak of God in common, unless every of us can refer our sayings to a good use. This will be the better understood by laying forth the text point by point. job demandeth here of Bildad, what any man hath fared the better by all his words. And first he saith, whom hast thou succoured? hast thou succoured the feeble? hast thou helped the arm that had no strength? As if he should say, good doctrine aught not to be cast forth into the air but to bring fit instruction to the party that it is spoken to. As how? When we see a man that is utterly overthrown, and so dismayed as he hath need of comfort: if we should be rough with him, or if we should storm at him, I pray you were it not the next way to cast him into despair? Contrariwise when we see a man hardened in his sins, or a despiser of God, yea such a one as holdeth scorn of all good warnings, or if we should speak him fair, and handle him with gentle words, were it not better for us too hold our peace, than too set God's word too be a scorningstocke to such a man? Yes: for it were more need too strike him hard as if a man should smite with a hammer upon a stith, seeing the party is become so sturdy. job then showeth here, that Bildad'S talking of gods providence hath been to no purpose. As if he should say, mark in what plight I am, and seeing that thou tellest thy tale too me, it were meet that thou shouldst have an eye to that which might be for my profit, and therefore thou oughtest too deal discreetly, and not to cast forth thy words at all adventures. Now we understand better what job meant too say. But by this strain it behoveth us too mark, how available God's word is, when we can skill to apply it too our profit. It is said here, that it aught to strengthen such as are weak, and to relieve such as are feeble and utterly cast down. And this said use is well noted by the Apostle in the Epistle to the hebrews, where he allegeth the text of Esay that a man aught too stay the trembling knees, and too strengthen the weak arms: for the Prophet Esay appointeth that office to such as have the charge to preach God's word. Go your ways (saith he) and hold up the poor weaklings, and strengthen the quaking knees and the legs that cannot go. And how? We know that those whom God hath appointed teachers in his Church, have nothing but the word which is put into their mouth. Not surely, but yet that word hath such a power, as it is able to redress the feebleness that is in men: In so much that if we quaked in such wise as we could not stand upon our feet: yet when our Lord speaketh too us, he giveth us such a lustiness as we be after a manner made new again: & whereas we could not stir one toe afore, now we walk abroad, and whereas our arms were erst as good as broken, now we are able too put them too the doing of any thing. Thus ye see how we aught to serve our turn with God's word. For if we be not strengthened by it when we be weak, nor take it for a remedy of our feebleness: it is certain that we know not the value of God's word, but it is utterly unprofitable to us through our own fault. So then he that hath the charge and office to teach, aught to have good respect what his hearers are too whom he speaketh. For if he see them negligent and cold, it behoveth him to quicken them up: and if they be out of heart, he must cheer them. According as in very deedewe see many so sore shaken, as they distrust themselves, & though a man speak too them of God's providence, to the end they might lean unto it: yet they cease not too starkle: in somuch that if they hear but the falling of a leaf, they start and are afraid: so that unless a man strengthen them day by day, he shall never be able to hold them up from falling down or from staggering. Therefore he that is ordained to be a teacher in God's Church, aught to have such consideration and skill, that if his hearers be fainthearted and slow, he must exhort & encourage them, by telling them that God never faileth those that are his, to the end that they may call upon him, and when they have called upon him, enjoy his help, and walk on boldly. Furthermore like as we that must teach others, aught to shoot at the said mark: so also behoveth it every man too do the like in his own behalf, according as the Apostle sayeth. For he applieth the aforesaid text too every private person, saying: My friends, the prophet Esay telleth us, that all they whom God hath chosen to preach his word, aught to give courage & strength to such as are weak, & make them to go a good pace. Now look to yourselves: when any of you seeth himself weak, or cold, or plucked back with distrust & overfearfulnesse, from the serving of God & his neighbour: let him strain himself, let him gather strength, and let him come and seek courage in the word of God. Flatter not yourselves in your sins. When ye feel yourselves weak, do not only say, I am weak, but when ye know what ye be, seek the remedy of it in God's word. Go read, & give ear too the promises that are contained there. Mark how God telleth you, that he will maintain those that are his, & that if they faint, his spirit is strong enough to recover them: wait for such succour at his hand, & with your waiting walk on still in the same trust. Now than we see how we may profit ourselves by Job's upbraiding of Bildad, that all the talk which he had uttered in the air, had been but an unprofitable sound. And why? For (saith he) it was not to strengthen the weak, nor to save & preserve the arm that was as good as broken. And so let us mark well, that we have greatly profited in God's word when we can be nimble and weldisposed to do good, & have no broken arms, nor trembling knees, but a lusty cheerfulness to apply ourselves to the service of God & our neighbour. Lo how we may become good scholars of the holy Ghost. But so long as we be faint & cold, & cannot go one step without stumbling or reeling: let us mark that we have smally profited in the heavenvly school, and that the same cometh of our own fault. For it is certain that God's word hath the nature & property so to strengthen us, as we shall no more be feeble, except the fault be in ourselves. So then let such as have the charge of teaching, tend always to that mark: and let every of us have the discretion to consider on his own behalf, that when we read the holy scripture we come to a sermon, Now then if I be weak & have need to gather strength. it behoveth me to be heedful, that I may receive the remedy which gods word giveth me. To be short, according to the diseases that every man knoweth in himself: let him learn to do whatsoever God hath ordained, and let him embrace his promises for the remedy thereof. After that job hath said so, he addeth: To whom hast thou given counsel? To such a one as had want of wisdom? It is expressly said of god's law, that it serveth to instruct the ignorant and little ones: which property is extended to the whole scripture, which is nothing else but an exposition of the law. The purpose therefore whereunto our Lord will have his whole word to serve, is that forasmuch as we be blind & ignorant wretches, we should be taught faithfully, so as we might not stray, but know what path we aught too take. And that is not for two or three men: for who is he that can boast that he is skilful & wise enough to govern himself? True it is that men will be foolish enough to presume so far upon their own natural wit: but God laugheth such overweening to scorn, and showeth plainly how there is nothing but vanity in all their gay bravery. For he overtaketh the wise in their own wiliness, showing that they beguile themselves, when they intend to walk after their own imagination. Then let us assure ourselves, that all of us both great and small, are as poor blind buzzards, & there is nothing in man but ignorance, until we have profited in god's school. And therewithal let us know that he is our guide, & that in his word is all perfection of wisdom, & that the title of teaching the ignorant is not given to it in vain. Lo here the cause why job upbraided Bildad, that he had not given counsel to him that was destitute of wisdom. As if he should say, he blemished the doctrine for want of knowing how to apply it wisely as he aught to have done. Wherefore to the end that such reproach light not upon us, let us learn to use God's word after such a sort, as it may serve us to good instruction, that by receiving such doctrine, we may cease to be any more as wretched beasts that go astray. Also let him to whom God hath committed the office of teaching others, consider well, that whatsoever come of it, men must be governed by the hand & mouth of God. True it is, that until such time as God hath convinced them of their ignorance, they glory in themselves: and therefore he is fain to pull down such pride, according also as Saint Paul speaketh when he saith that the Gospel aught to serve too pull down all loftiness that advanceth itself against our Lord jesus Christ: and according to his saying in the first Chapter of the first Epistle too the Corinthians, it behoveth us too become fools, if we will become wise in God's school. Truly this seemeth strange to us: but it is our Ap●●e, and it is a lesson wherein we must continued all the time of our life. And so the ministers of God's word, must tell men that there is nother discretion nor wisdom in them, to the end they may no more trust in their own strength & reason, nor be so selfeweening as too say, I know well-enough how I aught to live. Not: but let them esteem themselves as fools, that is to say, let them acknowledge that there is nothing in themselves but vanity. For if there were but one drop of wisdom in us, God would not trouble us at all, but let us alone in our state. But now he intendeth to pull down our pride, too our own profit, that we may be humbled and become little and lowly, to exalt him alone and too submit ourselves wholly to that which he shall say. We see then that the Ministers of God's word can never edify the people, except they begin at that point of showing men that they be utterly destitute of all wisdom. And it behoveth every one of us too receive the same admonishment in ourselves, acknowledging ourselves to be utterly destitute & void of all wisdom, and assuring ourselves that we shall found all wisdom in God's word. Wherefore let us not be afraid that we shall not be sufficiently taught in all perfection if we suffer God to declare his will unto us, and desire the same at his hand, being ready to receive whatsoever he shall say unto us. Then if we have the wit too suffer ourselves too be governed by God's mouth, we have the perfection of all wisdom, wherein there is no fault to be found. And why? For the holy Ghost lied not in saying, that the proper and very natural office of good doctrine is, too teach men wisdom and reason that want it. Now in the end job rebuketh Bildad for speaking at rovers. For in saying, thou hast said as it is: he meaneth that Bildad'S words were not ruled and directed to the doing of that which he had too deal withal. And it is a saying well worthy too be noted. For such as flitter in the air after that sort in their talk, know not what the right dividing of God's word is, but go about the bush, only turning about the pot, according as we see many that discourse in generalities, and wot not how to apply the doctrine profitably as they aught to do. To what purpose were it if I should stand here a whole half day together, & expound unto you the one half of a book, soaring in the air and entreating of many things disorderly, without regard of your profit and edifying? Every of you would go home to his house, as wise as he came out to Church: and it were but a defacing of God's word, so as it should stand us in no stead at all. What is too be done then? Let us remember well what is said here: namely, that we must refer our doings too some certain end: and that when we take a matter in hand, we must speak too the purpose, as they that are skilful too set things in their right order, so as there may be no confusion. As how? According to that which I have said, if we mind to comfort such as are sad and sorrowful, and found themselves distressed in their conscience, or have any great trouble: it behoveth us to seek means to comfort them, by setting God's mercy before them, and too know their disease that we may apply the fit remedies unto it. If we mind to abate the pride and rebelliousness that is in men, it behoveth us too show them what Gods vengeance is, & to make them feel (spite of their teeth) that it is no sporting matter: for it is able too drown all things with a blast, and is as a lightning to consume all to nothing. If a man will exhort those to patience which are tormented, and cannot patiently suffer the afflictions that God sendeth them, or which are in wanhope and despair: it behoveth him too seek the reasons that are fit for it. For to what purpose were it to speak much out of order? It is all one as if a man came to a Physician, and desired a medicine for some disease: and the Physician should go discourse and debate of his art in general terms, and so the poor sick man should yield up his Ghost in the mean while, whereas he might easily have been cured if he had been helped out of hand. And to what purpose then hath all his talk served? If a man come to a Mason to put some building into his hand, & the Mason fall to discourse of building Castles, and tell him of the rearing of buildings in the air, disputing how it may be brought too pass, & in the mean while regard not the present work: what a toy were it? If a man should come to a Lawyer to ask counsel upon some case, and the Lawyer should fall to disputing upon the Laws in general, and not apply the things to his present case: it were to no purpose. So then let us mark, that when we deal with God's word, it behoveth us to set some certain mark before us, that we wander not here and there, but divide it aright, as they that know to what end they speak, that our talk be not roving and gadding too and fro. For else we may speak many good words, but none of them shall serve to any purpose. That is the thing which job meant to show here, in rebuking Bildad'S unadvisedness, for not having the discretion to apply his good doctrine to the right use of it. And now he uttereth a saying that weigheth yet more. To whom (saith he) tellest thou thy tale? And whose spirit is it that is come out of thee? In saying too whom is it that thou tellest this tale: he showeth us that we aught to have a regard of the persons to whom we direct our doctrine, as I have declared already. I am not here for myself alone: surely all of us aught to profit in common. And when I go up into the pulpit, it is not only too teach other men, and to withdraw myself away from the rest. For I myself must be a scholar, and the word that proceedeth out of my mouth, must serve me as well as you, or else it is ill with me. But in the mean while if I content myself with estimation, and have no respect of you to make the doctrine that I bring, too serve your capacity: what a fondness were it? So than it behoveth us too have the skill to apply the doctrine too such as God putteth us in trust with. For when he putteth us in office to be his messengers: he bindeth us to his people, and so linketh us to his Church, as it behoveth us to have our eyes always fastened upon the same. Wherefore if we should cast forth our words into the air, and shut our eyes, without having consideration of those too whom we speak: it were to sore an abusing of God's word. Then let us mark well, that such as have the charge of teaching, must consider what doctrine may be good and profitable when they speak to the whole congregation, that they may deal it forth faithfully and with good discretion, so as it may be to the common profit of all. If we have not this consideration, we shall make such a mingle-mangle and such a hodge-podge of god's word, as there shall be nother taste nor savour in it any more. And why? For the chief point is to know, what it is that he demandeth which cometh to be taught. I mean not that he should demand according to his fleshly lust: but that he should demand the thing that is fit for him, and may do him good. Now let us come to lay forth that which job setteth down here. Whose spirit is it that cometh out of thee? True it is that this sentence hath been expounded, as though it had been said, Of what spirit speakest thou? Is it of God, or of men? And that interpretation is not to be utterly misliked. For surely when any man taketh upon him to bear abroad the doctrine of salvation: it behoveth him to take good heed that he vaunt not himself of his natural wit, assuring himself that that is not a matter for men to purchase estimation by: but that he aught too be governed by the spirit of God, and too have the virtue whereof S. Paul speaketh, to the end he may know that it is God which hath sent him. That thing therefore is very requisite. But if a man mark well the process of the text: job following that which he had touched afore, intendeth rather to show, that Bildad'S words were not well disposed, because they did not quicken his soul, which is the principal point that we have to mark in God's word. I said afore, that God's word serveth to teach the ignorant and too strengthen the weak: and that is because it encourageth such as are faint, cold, and slothful, weakeneth such as are asleep in their sins, spurneth such forward as lag behind, and raizeth such as are fallen down: & yet there is one thing more, namely that it quickeneth such as are dead. And this is it that job meant to show when he said, Of whom is the spirit that is gone out of thee? that is too say, in the power of thy words. Therefore let us mark, that the word of God is then well handled, when it giveth us courage to go forward, and strengtheneth our feebleness, making us nimble whereas our legs were broken, and making us stout and lusty, whereas we were destitute of all valiantness afore: but yet must it also give us life when we be as good as dead. And this is verified specially of the Gospel. For behold how our Lord jesus Christ speaketh in the fifth of Saint john. The time is come (saith he) that the voice of the son of man shall be heard, not only of the living, but also of the dead. And who be those dead? Surely no man can be exempted. For whereat beginneth God to make his doctrine available in us? Even at the drawing of us out of the spiritual death wherein we were all held. For till such time as God enlighteneth us by his word, we be blind, till he open our ears we be deaf: till he give us faith, we have nother soul nor heart. True it is that we may well seem to have some outward show of life: the unbelievers do eat and drink as well as the faithful: again, they can go about their business, yea and oftentimes there feeme too be great virtues in them. But all that is nothing, because that in as much as they be strangers from God, all that is in them is but death and utter confusion, God then must be fain to draw us out of death unto himself, as the point whereat he must begin too make his word available in us. And in good sooth, let us see what strength there is in men till God have strengthened them by his word. They trust in themselves, that is to say, they lean unto a reed, that shall make them break their neck. Yea and it is all one as if a man would gore himself upon a pike. For in as much as it hath a sharp point, and is armed with iron, if a man lean upon it, ye see it pricketh him through. And such is the trust that we have in our own strength, that it must needs be our death. Therefore let us mark well that there is not one drop of life in us, till god draw us out of death, yea even by the power of his word. And therein we see how wretched the state of the unbelievers is. True it is that they be so sotted in their outrages, as they perceive not their own harms. But yet will the holy scripture always show itself true, in avouching us to be dead and utterly forlorn, and that there is nothing but cursedness in us, so long as we be strangers from God: And yet for all that, we see how thankless the world is. How many are there to be found, that will suffer themselves to be razed and quickened? God offereth us this benefit when he willeth his word to be preached & published to all men. Thus ye see then that life is offered us, and we forsake it: that is to say, the great multitude shrinketh away from it, and thrusteth away the benefit which they might enjoy by it. See ye not a shameful thanklessness? Must not men needs be out of their right wits? Yet notwithstanding we see there are few which submit themselves to the Gospel, and give care to it. We see they rail against it, and mock at it, and slander it, and lift up themselves against God with such rage, as there is less to be gotten at their hands than of wild beasts. Then sith we see the number of them too be so small which receive the doctrine of salvation, and that the greatest part withdraw themselves from it, some (as I said) making none accounted of it, some mocking at it, and some outrageously setting themselves against it, so as they show full well that there is nothing in them but wickedness against God: thereby it is seen how mightily Satan hath bewitched them. But howsoever the world go, we aught to mark well this sentence, where it is said, that the spirit aught to pass out of us: that is to say, that whereas we were dead afore: assoon as we hear the word of God, the same must give us such a liveliness, as our spirit may show itself, which had not only been in a swoon, but also utterly quenched before. True it is that the word of God cannot do this thing in that it is uttered by the mouth of a mortal man: for it must first be quickened itself, that it may quicken us. How is that? When I speak, it is not in me too touch folks hearts, nor too make the doctrine that I preach, to enter so into every man, as they may be moved too come unto God. How then? Our Lord had need to make his word available by the working of his holy spirit, and too quicken it before it enter into us, that it may take root there, and be unto us incorruptible seed of life. You see then that God must be fain to work by his secret power, ere his doctrine can avail that is preached to us by men. That is true. But where of cometh this fault? Even of ourselves. For God must be fain to boar our ears, or else we will never hear him: and he must be fain too soften our hearts, and to make them fleshly: for of themselves they be as hard as flint, and full of rebellion. Yet notwithstanding the word of God aught to contain in it the said power and property of mortifying our souls. And let us not marvel at it. For to what end hath God ordained his word and appointed it to be preached: his intent is too bring us too himself, and to come near unto us, and not only so, but also too devil with us. For he is the wellspring of life, and there is nothing in us but death. Seeing then that he maketh us partakers of himself and of his graces, by his word, and seeing that he mindeth to devil in us, yea & to live in us, to the end that we may live in him: do ye not see the said rising again too life whereof I spoke afore? And therefore let us understand at a word, that as long as we be strangers from God, how goodly shows so ever we make, we be toto wretched, there is nothing but cursedness in us, and our wretched souls are dead, although there appear some liveliness in them to our imagination. What is to be done then Even to be quickened by Gods gathering of us to himself, which thing he doth by the mean of his word. Seeing that this treasure is such and so inestimable: let us set much store by it, and let us value it as it deserveth, and let not us by our unthankfulness stay God from making us too feel the power and workfulnesse which he offereth unto us. Thus than ye see in effect what we have too mark in that saying of Job's. Now he addeth consequently, That he may say many things of God's providence: but it behoveth him too consider too what end he referreth them. For if his words waver so in the air, it were better for him too hold his peace. So than it behoveth men too bethink them well, too what end they dispute of God's word, that the parties may be edified by their doctrine. job therefore showeth here, that Bildad came not too the pith of the matter, but only wandered aloof in words. Wherefore? He aught (saith job) too have come too the point, as shall be declared hereafter. But in the mean while he showeth, that he is not ignorant of the same virtue where of Bildad speaketh when he saith, that God governeth all things, and that the great power and majesty which are in him aught to be terrible to us, and that we aught too come and submit ourselves to him with all reverence to do him service. True it is that this doctrine is of itself very profitable, and we may not despise it when it is preached in general: but yet notwithstanding it is needful to look well too the handling of it when it is to be applied particularly, assuring ourselves that it is too no purpose to tell a long tale of things that belong not to the matter which is in hand, but men aught too come too the very point as they say. Thus than the thing wherein job found fault with Bildad, was that in his disputing of God's providence, he had no respect whereto his words might serve. And that is the cause why job saith now, I am not ignorant that god hath created the world, that he governeth all things, that he holdeth all things in his hand, and that his majesty aught too be honoured. All these things I know. But for the better understanding of the matter, Let us mark that there are some persons to whom it behoveth us to show Gods mighty power, too bring them too a fear of his majesty, that they may stand in such awe of him as they aught to do. Why so? For we see many savage folk, which have much ado to conceive that there is a God in heaven that governeth all things: they be little better than brute beasts. Verily if a man speak too them of God, they make a trifle of it, and say, yea marry there is a God. But yet they never witted what his glory is, nother had they ever any feeling of the wonderful power that is in him. Also it behoveth us too show them that God's service is spiritual, and that we must come too it sound and roundly, and be clean purged from all hypocrisy. As for to know what Gods will is, tush, they never inquired after it, for they have been letted to much by worldly things. Ye see then that most men are heathenish, and so snarled in the delights of the present life: as they think not at all upon God. Such manner of men had need to have the former matters told them at length, too make them feel what Gods majesty is. No doubt but all of us have need of it, every one according too his measure. But I say, that these matters must be laid forth at length, to such as have need to be called to the knowing of God, that they may be forced to tremble under the majesty of him whom they had scoffed at afore. This is one point which we have to mark. Also there are other men that had need to be brought to this consideration, I mean even of those that have a right fear of God. Even they (say I) must be taught and put in mind what gods majesty is, to the end they may always quake under it, and be meekened as becometh them. But yet is not that all that they have to do: they must not generally rest here. And why? For when they have learned that: they have but laid their foundation: they must afterward build upon it: yea and that in such wise, as the building may be skilfully applied to the ground work, that is made already under the earth. Then if a man speak too such as have the fear of God in them, and abase and humble themselves under God's mighty hand: he must not rest upon those general matters, but particularly consider what is for each man's behoof, that he may build well upon the foundation that is laid already. This is it that job meant to declare here. Now let us come to the words which he useth. He saith, that the dead things are formed under the waters, and in the places near about. As if he had said, Goto, thou hast talked to me of God's mightiness, and told me that his armies are without number, and that all creatures are in his hand. All this I confess: yea I look yet further. For I look even into the bottomless deeps, even into the navel of the earth: I see how God bringeth forth things that were not before, and quickeneth the things that were dead. Whence cometh the life of all creatures? It is as a thing that is hidden in the deepest gulfs. If it be demanded by what means we be served in our state: or out of what place God hath sought the life that he giveth unto men: it is as much as if he would go fetch it out of the bottomless deeps. How cometh it to pass that the earth bringeth forth fruits? How cometh it too pass that the come which beareth such a blade, do the afterward yield the grain? Now these are secrets of God which are hidden. From these things job cometh up aloft and sayeth: I know well that God hath spread out the heaven, yea even in a waste place where there was no settling. This is as much as if some body would hung the air with tapistry: and that were impossible with men: but therein god meant too show him▪ wonderful power. True it is that job doth set down the north co●st precisely, and yet he speaketh of the whole heaven. And that is because the sky turneth about upon the pole that is there. For like as in the wheels of a chariot, there is an extree that runneth through the mids of them, and the wheels turn round about the extree by reason of the holes that are in the naves of them: even so is it in the skies. It is manifestly seen: that is to say, they that are well acquainted with the course of the firmament, do see that the sky turneth so about. For on the North side there is a Star apparent to our eye, which is as it were the extree that runneth through the nave of the wheel about the which the skies are seen to turn. There is another pole hidden under us, which we cannot perceive, and that is called the Antartik. And why? Because the sky turneth about that also, as though one extree were put through both the wheels▪ as hath been said afore. When I speak of this course of the Heaven, I mean not the daily course of the sun that we see: for the sun hath a peculiar moving by itself: but this is an universal moving for the whole cope of Heaven. And the said two stars are as it were fastened to those places, so as they do not remove nor stir. Thus ye see why job saith, That God hath spread out the Heaven upon the Northside. And why speaketh he so of it? Because it is such a miracle, as aught to amaze us. True it is that men have some experience of it, which causeth them to speak of it. But yet doth this so well disposed order show, that there is such a wisdom in God, as we must of force confess that the same surmounteth all reason of man, and that we aught to do nothing else but honour our god's greatness, which is so uttered in the creation of the world. And that is the cause why he saith, that be hath founded the earth upon nothing. For whereupon doth the earth rest? upon the air. Like as we see the air above us, so is it likewise on the other side of the earth, so as the earth doth as it were hung in the midd● of it. True it is that the Philosophers make much disputing why the earth continueth so, seeing it is in the very bottom of the world, and they say it is a marvel that it sinketh not, considering that nothing upholdeth it. Nevertheless they are able to yield none other reason than is seen in the order of nature, which is so wonderful a thing, as men are forced to be abashed at it, and to mount above themselves too glorify God, acknowledging that there is an infinite wisdom in him. So then we see whereunto Job's words tend: namely to show that he was not so beastly, as to deny God's majesty, but that he acknowledged his glory. howbeit his meaning is too say, that the whole case standeth not in treating of it generally: but in applying of it too right use, according as we will speak more fully of it to morrow, if God give usleave.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him too make us so too feel them, as we may come with all humility to seek help in his mere mercy, and not wander to and fro, but be so cast down in ourselves, as we may seek altogether to be relieved by the grace of our Lord jesus Christ, & daily profit in him more and more, till we be fully restored by him: assuring ourselves that as he hath already begun the good that is in us, so will he also continued the same, and correct all the faults and imperfections of our flesh, even till he have brought us to the perfection whereunto he calleth us after he hath rid us clean from all the lets which hinder us and draw us back from coming unto him: That it may please him to grant this grace, not only to us but also too all people and nations of the earth, bringing back all poor ignorant souls from the miserable bondage of error and darkness, etc.   

The .xcvj. Sermon, which is the second upon the xxuj Chapter.  
8 He bindeth the waters upon the Clouds, and the Cloud sinketh not under them.  
9 He holdeth back the face of his throne: and spreadeth a Cloud upon it.  
10 He hath set bounds about the waters, until that light and darkness be consumed.  
11 He maketh the pillars of heaven to shake, and maketh it afraid at his threatening.  
12 He cleaveth the Sea by his power, and appeaseth the pride of it by his understanding.  
13 He hath garnished the heavens by his spirit, and with his hand hath he formed the slippery serpent.  
14 These are [but] the outleets of his ways: and how little hear we of them? and who is he that can understand the terribleness of his power?  
YEsterday I began to show after what sort we aught too profit ourselves by that which is contained in the works of God: which is to consider them reverently and too yield him the honour that he deserveth. For if we think never so much upon the miracles that God doth, and yet in the mean while honour him not: what shall we be the better for it? Then let us learn, that as often as gods works are set afore us, it is to the end that we should know his majesty, and yield him his worthy praise. job hath told us that the earth is founded and settled unto this day by a wonderful means. We go upon it daily, and yet there are very few of us that think upon that which hath been spoken, that we might far the better by it. Again when it is said unto us, that God bindeth the waters in the Clouds, and yet the Clouds sink not: behold, it is a miracle that we see daily with our eyes, and yet no man thinketh upon it but very slenderly, so as it slippeth away from him, and the said power of God is not honoured at our hands. For this cause, job minding to protest, that he was none of the number of them, that passed brutishly through the world without knowing their maker, saith: I know that God bindeth up the waters in the Clouds. But forasmuch as this is a wonted thing to us, we make no great reokening of it, howbeit that in the mean while God ceaseth not too show us a marvelous power in so doing. Is it not a miracle that the waters should hung after that sort in the air, and abide fast there? We see that the waters do flow, yea & that the air is so fine and thin, as it giveth place continually to them, and the waters are of their own nature heavier than the air. And therefore the waters aught of reason to fall down. Nevertheless we see they are hold there as it were in tub, according as it is said in the Psalms. For the Prophet meaning to express the miracle which is misknowen of men, useth that similitude. Now than we see what this verse importeth where it is said, that God bindeth up the waters in the Clouds, yea even without sinking of the Clouds. This is to show us, that as often as the Cloud●● gather in the air, and we see the waters innclozed in them, and yet the earth is not drowned by them: that cometh too pass because God stretcheth out his hand. And thereby let us know, that he showeth himself to us, and would make us too perceive what power he hath, namely an infinite power, and meaneth to wake us, because that when the wether is fair and clear, we regard it not, nother perceive his glory that showeth itself after that manner. And therefore he mindeth to teach us after another new fashion, by shetting up the waters in that wise, and by lodging them in the air, so as they hung there, and are held as it were in a bottle, tub, or barrel. By the sight hereof God upbraideth us with our unthankfulness, and calleth us home to him, showing us that in all caces he hath a wonderful power. But we see, and see not. If any man ask how the thing that job speaketh of is possible. We be convinced by very reason, and it is a thing that appeareth evidently, that God is above the order of nature: and yet for all that, there is none of us all that is touched at it, nother do we acknowledge him but by compulsion. Herein therefore it is to be seen, that men (as much as in them is) do darken God's glory, and thrust it under foot. And so much the more ought we to be warned to mark the thing that is told us here, when we see the alterations that are in heaven & earth. God could well make the air always close, or always fair, that there should never be Cloud. But it is his will to have changes. For if things continued at one stay, we would fall asleep, and we would imagine that fortune governed. But now in such variety, we be constrained whither we will or not, to think that God's hand worketh, and that he is not idle in heaven, & that he hath not only created the world once, & afterward let it alone there, but also that he disposeth all things, and guideth his creatures after such a sort, as he will have us to know that he is near at hand to us. Lo then whereupon we aught to muse when we see the sky troubled, and Clouds thickened in the air, and rain and alterations of seasons: namely that by that mean our Lord showeth himself to us, and draweth us unto him because we consider it not enough of ourselves. Thus ye see what we have to mark in this strain. And it is said, that he withholdeth the face [or sight] of his throne, and putteth a cloud before it when it pleaseth him. The Hebrew word that job useth, signifieth sometimes to shut up, and sometimes also to join or c●ose together▪ as when a man maketh Bars of iron for a building, to join the timber work and the stones together, shetting them one within another, that they may hold fast with the mortar. It is said then that God maketh such a bar at the foreside of his Throne: for heaven is termed his seat. Not that he is enclosed in it (for we know that he filleth all things, and that his being is so infinite, that it is spread through the earth as well as through heaven:) but to teach us to look upward when we intent to think upon God. For such is our infirmity and rudeness, that instead of exalting God, we daily abase him. So then, as often as there is any speaking of him, it behoveth us to lift up our minds to worship him with all reverence, & we must not think upon earthly things to surmise aught of him after our own device and fancy. Lo why God's throne is in heaven, according as the scripture sayeth. It is not (say I) for that he is shut up there: but to show us the highness of his majesty, to the end we should not surmise of him after our own fashion, and after our own rude, gross, and beetleheaded wit, as men term it. To be short, it behoveth us to mount above all creatures, if we intend to think upon God rightly▪ But now let us come to the sentence where it is said, that God hath made a bar in his Throne. And truly if we mark well the order that is in heaven, it is a thing that aught to ravish our wits. All the Philosophers have been very inquisitive & curious in searching what the heaven should be, and of what nature it is. But all is but conjectures, so as the best conclusion that we can make, is to acknowledge that God hath made there such a principal piece of work, as it behoveth us all to wonder at it, confessing ourselves unable to comprehend so high, so profound, and so secret a thing. And so it is not without case, that job intending to magnify the majesty of God, speaketh here of the said Bar which he hath made in the foreside of his Throne. afterward he addeth now again, that God spreadeth out a cloud upon it when be listeth. When we see the said alteration, it is not to the end we should know, that God hath established an order in things, and that when he had once created the world, he meant to be idle ever after: but that he daily guideth and governeth all things that he hath once created, holding his hand continually both upon heaven and earth and upon all things else, and showing himself to be our father, & making us to feel it. So then let us not be so blind in looking upon the skies, as not to perceive the lively image of God's majesty, and of the wonderful power that he showeth there▪ For it were better for us that our eyes were picked out, than to have the fruition and sight of these goodly works of God, except we proceed to turn them to our behoof, by mounting up too the author of them. The brute beasts shall bear no blame for their having of the light: & that is because they have no reason to know the workemayster. But on our part, it is certain, that there shall need none other thing to condemn us before God, and to take all excuse from us, but that besides our eyes, he hath also given us some reason and understanding, too comprehend the wonderful things that he showeth us both above and beneath. You see then whereof we have need to be warned. And for the same purpose is it, that the ho 〈…〉 Ghost setteth before us this variety which is in heaven, whereof we will speak yet more hereafter. To be short, the chief point of our life is, that being partakers of all the things which God hath created to our use, we should learn to magnify him that hath given us such grace, and not possess his creatures without doing him homage for them. Lo in effect what is showed us here. job addeth immediately, that he hath set bounds to the waters, even until light and darkness come to an end. Behold yet another work of God well worthy to be remembered, namely, that the waters below are bounded, and that God holdeth them fast, so as they cannot pass their bounds: and that the same endureth and shall continually endure unto the worlds end. He had spoken afore of the waters above, that is, of the waters that God draweth up in the clouds, and are held in the air till he make them pour down in rain: and now it is certain that if God did not bound the sea and the other waters, all the earth should be covered with them. If a man ask the Philosophers and such as search the whole order of nature: they will confess that if the Elements had their full scope throughout according unto their nature, the earth should be hidden under the water: and in good sooth, experience shows it to be so. For why is the earth in the middle of the world, but because it is firm and substantial by reason of his weight? For the waters are lighter, and there withal they shed, so as they are not so firm. Consequently the air is above the waters: and the fire is also above the air. We see then that the Elements are distinguished according to their properties. Seeing that the air environeth the whole earth (as we see:) the waters also aught to go round between them both, that is to say, between the earth and the air. For that is their proper place and situation. And like as the fire overspreadeth all: so also would the waters not leave one foot of dry ground: the very mountains, yea even the highest of them should be covered under them. But now we see low and hollow places abide dry, and yet the Sea mounteth above them. And so a man may perceive the reason that I showed before. For when we consider what a thing the sea is, specially when it riseth aloft: it is a wonder that the earth is not overwhelmed by it. We see here a notable miracle: yea, if men did not shut their eyes through their own unthankfulness. The very heathen men (as reason driveth them thereunto) acknowledge, that whereas it pleased God too have some place void, the same was too plant mankind in it: and that he had a respect unto men when he ordained a part of the earth to abide dry: the very infidels speak this. And why? For the truth is so strong, as they are enforced to confess it. But in the mean while, who is he that glorifieth God? How do we acknowledge the good that he hath done us? we be dumb for any praising of him: and (which worse is) we defile the earth which he hath given us to dwell upon. He hath made the waters too withdraw themselves, and he hath as it were fettered them up in chains: & although he give us room here to devil upon: yet (as I said) we defile the earth with our filthiness & sins. Verily, all the acknoweledgement that God receiveth at our hands, is that no man openeth his mouth to glorify him. And so it is not without cause that these things are told us, considering how our wits, are so dull as we think not upon them. Specially we must mark that which shall be said new again according also as it is spoken of chiefly by the Prophet jeremy: which is, that the sea is so violent a thing, as there seemeth to be no means to hold it in: & yet for all that, it is barred within lists. The sea seemeth to threaten to drown the earth, and it seemeth that the earth should be swallowed up at the rushing forth of every wave. Considering then that we see so great a violence in the sea, which is so terrible a thing as it maketh the hears to stand up upon our head: must we not needs behold there the mighty and invincible hand of God, and confess that his power which is spoken of here, is more than manifest? So much the more than aught we to be touched to the quick with it. But what▪ when God maketh the Sea to remove after that sort: we have not the wit to know Gods infinite goodness towards us, & his like power, to yield him thanks for it, and too confess ourselves beholding too him diverse ways for our life: not only for creating us and putting us into the world, & for nurrishing us here: but specially for that the earth is not drowned under the waters, and that there is some dry ground left for us to devil upon. Behold (I say for what purpose here is special mention made of the sea, and of Gods withholding of it, so as the waters are after a sort shut up in it, which thing no chains nor cords could bring too pass. All the wild beasts of the world might easilier be tamed than the Sea: and yet God ruleth it, yea and overruleth it after a wonderful and incomprehensible manner. And it behoveth us to mark the saying that job addeth here: which is, that the same shall continued till light and darkness come to an end, and be meddled together. This is to do us to understand, that God doth not this miracle for one day or for a short time, but always, so as the same hath and shall continued for ever. For although the often surges rush forward and backward. Yet notwithstanding, God doth always restrain the Sea from winning any further than it pleaseth him to threaten men withal, to the end they should learn to humble themselves and to walk in greater wariness. Thus ye see how job meant too augment the commendation of the power that is declared here to be in God, when it is said. That the waters are bounded & bordered till the world come to an end, and till light and darkness be mingled together: that is too say, till the order of nature cease: for that is it that is imported in this manner of speech. If any man allege that not only the Sea, but also the ●yuers do some times get the upper hand and so pass their bounds, as they tear up all things before them, so that both houses and vineiards are overwhelmed, and exceeding great and excessive breaches are made by violence of the Sea: The answer thereunto is, that yet notwithstanding God ceaseth not to preserve the world in general, and his suffering of the Sea to pass his bounds in that wise, is to make us to think upon his power which is showed us here. For if we were well advised, (yea or if there were but a little reason in us,) it is certain that we would daily honour God for our life, in that he preserveth us even in the grave▪ How are we here upon earth. Surely even as in a grave. For behold, the sea & the waters are over us And of whom is it long that they swallow us not 〈…〉 but of God who holdeth his hand betwixt them and us? But we be so far off from marking this, that we become like swine, filling our bellies and pampering ourselves with God's benefits, and not thinking one whit upon the things which he showeth us to the eye: that is too wit, that we cannot live one minute of an hour, but by miracle: For it is he that bridleth the sea in such wise God therefore to stir us up too know his power, doth well suffer the sea too pass his bounds. At the report hereof, we think (or aught to think, (if we be not too blockish) what letteth that the like happeneth not to the whole world, but because God maintaineth the order of nature which he hath set for our safety? So then all would becoome one gulf and lake were it not that God's hand ruleth it from above. Lo how we aught too profit ourselves by the sovereignty which God hath over the sea and the waters: too the end we may know what fatherly care he hath of our life: and feeling how much we are bound unto him endeavour ●oo serve and honour him, and too walk in his obedience with all wariness. Furthermore if any man reply, that these are common things and needless too be preached of as now, because even young children do know them: it is so much the worse. For if we need not too have gone too school, nor too have learned any deep cunning for the knowing of a thing that is so common and ordinary with all men, and yet show in effect, that we bear it not at all in remembrance: are we not so much the more unexcusable. Thus than we see, that the cause why our Lord telleth us such things as every man seeth and deholdeth, is because it is as much too say, as that we do wickedly abuse the sight that he hath given us, forasmuch as we profit not by the beholding of his creatures, too magnify him in the power that he showeth there. Therefore although it be no great matter (too our seeming) too know that the sea and the waters are so restrained, that the earth perisheth not: yet notwithstanding it is great wisdom too conceive well thereby▪ that God therein declareth himself too be our father and protector, giving us such experience of his goodness and power, as it becometh us not too be asleep at it. When we have these things well printed in our minds, we have profited well, not only for a day or two, but also for all the time of our life. For as the scripture sayeth, it is perfect wisdom too mark well God's works, and too refer them too their right end. Now it followeth immediately, that the pillars of hcaven shake, and that be maketh them afraid a● his voy●e. After that job hath spoken of the order that is daily seen in the world, he addeth immediately, that men see such movings in the thunders and tempests, and that God maketh the heaven and air so to shake, as it seemeth that all should sink: which thing is done after an other divers manner, to make us perceive his mighty power & strength, at leastwise if we had wit and reason to consider it. Surely heaven is not upheld with any pillars, but it is a similitude that job useth here, because, great places & huge buildings which cannot stay up themselves, are borne up upon pillars: like as if a man should build a great temple, it had need to have pillars to bear up so great a weight. Even so is it with the heavens, which seem to be as a building that requireth to have pillars, & yet it hath none: but the power of God sufficeth this building whereunto men cannot attain. And in good sooth what power have men to build, but by following that, which God hath showed them? and yet is the same but a small spark of the infinite power & wisdom that are in him. Men than cannot make a hall of a hundredth foot in length and breadth, without pillars: but behold the heaven is of infinite space in comparison, & yet we see it is borne up by the only power of God. Therefore where as job speaketh of pillars: his meaning is, that if it please God to sand any tempest or thunder, the air roareth with it, and it is after a sort as if the foundations and pillars of heaven were shaken, to the end we might know, that god is high above all, & dwelleth there to govern allthings. Not that he is shut up there (as I said) but too the intent that thereby we might take warning to lift up our hearts and minds, & to think upon him to honour him with all reverence and humility, and not imagine any fleshly and earthly thing of him. We see then that Job's meaning is, that like as God on the one side, showeth us his power by holding the Sea as it were in Chains, and by limiting it within bounds which it cannot overpass, so on the other part, when it pleaseth God to make the thunder to rattle, and to move any tempest in the air, them it seemeth that all should go to wreck, and that nothing should be able to stand any longer. Thus ye see another particular wherein God maketh us to perceive his mighty power. And truly the heathen men had good skill to confess the same, not through any fineness of wit, but only by common experience, saying that when men hear the thunder and tempests, they must (maugre their hearts) be fain to feel some inkling of the Godhead. Lo how the heathen men have spoken▪ Yea and even the despisers of God, filthy and beastly folk, which seek nothing but to mock all religion, blearing out the tongue at God and at all that can be said concerning his government in the order of nature: even they (I say) are abashed at the hearing of the thunderclaps, as experience showeth us. Why so? Because our Lord giveth a token of his excellent power. And that is the reason why job, (besides his discourse of the continual order of nature,) addeth now further the tempests, thunders & lightnings, to show that although men despise God wilfully, and be so hard-hearted as they will not perceive what God showeth them: yet when god maketh the pillars of heaven to quake, shooting forth such thunderclaps as it seemeth that all shall go too wreck: men are then enforced too conceive some feeling of the godhead, and that there is some sovereign power above, which overruleth al. For things pass not at adventure, & therefore there must needs be some will and wisdom that governeth them. Lo to what purpose this sentence is alleged to us. And thereby we be warned, first how brutish our nature is. Is it not a pity, nay rather an ugly thing, that whereas we be reasonable creatures, yea and seem to have such wisdom as we should be able to comprehend all things, and thereunto God giveth us so great signs of his majesty both above and beneath, manifesting himself unto us, and being always at hand with us, yea and uttering himself after so familiar a manner unto us, as we can wish no more, yet notwithstanding we overpass it, so as the thing entereth not into us, not not although we be warned of it never so much. See ye not a great and outrageous frowardness? So then let us understand, that we be so untoward of nature, as all our seeking is to deface God's glory, and when the same is manifested unto us, we shut our eyes against it, and will not perceive it. Wherefore let us assure ourselves, that as often as God lighteneth or thundereth from heaven, it is a plain upbraiding of us, as if he should say: ye cursed creatures, I have planted you in the world, I have given you the earth to devil upon, and I have furnished you with all good things there: and yet notwithstanding whereas I have been liberal towards you to show myself a loving and merciful father: you know me not, you have quenched all that beneficialness through a certain spitefulness and wilful stubbornness of your own, and all your seeking is too darken the light that is before your eyes. Seeing the case standeth so, I must be fain to come too you after a terrible manner, and to summon you to make you to feel (spite of your teeth) that ye cannot eschew the imcomprehensible majesty that is in me. Thus ye see that the thing which we have too mark when thunderings rise in the ●yre, and when there is any other tempest: is that it is as much as if God should cast us in the teeth with our frowardness and unthankfulness, in that we take no profit by the common and continual order that is seen in heaven and earth, as in very deed we cannot open our eyes, but God showeth himself too us in all things. And here ye see also to what intent these things are rehearsed unto us, and that whereas the scripture hath spoken to us of the general order which is in the world, and which is seen ordinarily of all men: it setteth down also the extraordinary, according as here is mention made of the thunders. And by and by after it is said, that he cleaveth the Sea by his mighty power, and appeaseth the pride of it by his understanding▪ Here job repeateth that which he had said afore. True it is that it is another spice of God's power, when he sayeth that he cliveth the Sea. For when the waves heave up themselves, it seemeth that the sea should rush upon us and swallow up all. But when a man is in the mids of it, he seeth a dreadfuller sight. For the waves seem to be as mountains, and the space betwixt them to be as a gulf, and yet there is no bottom too be seen. That is it that job meant in saying, that God cleaveth the sea, and afterward appeareth the pride of it. And that sudden change serveth too show Gods mighty power the better. For if a man be in the mids of the Sea, in a great tempest, and see so huge and high mountains of water: he thinketh not that the sea may be calmed, not only within the space of two or three hours, but also not within a whole year after. It seemeth an impossibility, that so great and contrary a change, should ensue so shortly. And yet for all that, a man shall see that after the Sea hath been so turmoiled, it becometh calm & quiet within a while. seeing then that things do change so suddenly, cannot men see the wonderful power of god? This is it that job meant to utter here. And thereupon we may gather, that his intent was to express more clearly and to advance more highly the thing that he had said afore. For generally he had said, that god had bounded the Sea▪ & now he saith that he cliveth it by his mighty power. thereupon he saith further, that God hath garnished the heaven by his spirit, and shaped the slippery Serpent. When he speaketh here of the Serpent, he meaneth not any of the Serpents that are on earth: for to what purpose should he have matched them with the heaven? But he speaketh of the number of Stars which are commonly called the Serpent, because those Stars stand in a writhe row, after the manner of a Serpent that wrytheth his tail. By reason of that writhing, that figure or shape hath been termed by the name of a Snake: and that is, to the end that men might the better discern Gods works asunder one from another. True it is, that folk have intermeddled fables, yea even wicked fables. For the devil hath always had this knack with him, to turn men aside from the creation of the world, where they have a singular avouchment of God's majesty. Nevertheless the very first using of the term Serpent or Snake, was but only to teach men to look the better upon the order of the Stars. Again when as job sayeth here, that God garnished the heavens by his Spirit, under one kind he comprehendeth the whole. And what are those Ornaments? what are those beautifyings? They are (saith he) the Stars which give fashion to the heaven▪ for without them it were a waste thing, & our sight should be confounded. But forasmuch as we have the Sun by day, and the Stars by night: thereby we know the better, that God thought it not enough to have made the welkin only in respect that it was necessary for us too have air whereby to breathe, and also brightness too give give us light from above: but also meant moreover to add ornaments thereunto. Therefore his setting of the Stars in the sky, and his decking of it with such beauty, is to the end that we should be the more provoked to magnify him in his goodness, wisdom, and mighty power, and finally that we should glorify him by all means. So we see now, that Job's setting of God's works before us, was to witness, that he on his part had not lived in the world as the heathenish and scornful sort do, which yield God no reverence, ne acknowledge his power and might too honour the same: but that he had printed it every whit in his heart and mind. Herewithal also we be warned, not to shut our eyes when God showeth himself after that fashion unto us, lest the same unthankfulness be cast in our teeth, namely that we be worse than brute beasts for our enjoying of God's inestimable benefits without yielding him any honour or service for them. And now for a conclusion job sayeth, that the outleetes of his ways are there: and yet what piece of them do we conceive? Or who is he that can comprehend his dreadful power? Lo here a conclusion that is worthy to be well marked, according to the great weight thereof. For it is too no purpose for us to behold God's works, except we conclude determinately, that they pass all our understanding and ●eathe, & that they be so great & high things, as we must of necessity be dazzled at them. For when a man applieth his whole study to know God both in heaven and earth, & would fain glorify him in all his works: if he think it possible to know all, surely he dishonoureth God. Can we do God a greater dishonour, than to go about to incloze his mighty power within the capacity of our wit? It is more than if a man would take upon him to shut up both sea and land in his own fist, or to hold them between a couple of his fingers: surely it is a greater madness. For the heaven, & the earth, are not so great things as the justice, power, wisdom, and goodness of god: they be but little marks of them. So than although men be never so diligent in searching gods works: yet if they think themselves so sharpwitted as to attain to them, or so self wise as to say, I know as much as is too be known, and I see now perfectly how good and wise God is: behold there is shameful wrong offered him. Wherefore let us mark well, that the chief point which we aught too bear in mind in considering Gods works, is to bethink us of our own weakness: and to know that our own wit is to feeble to mount so high, so as we must be fain to confess with David, wonderful are thy works o Lord, and who can reckon them up unto thee? True it is that David reckoneth them well, instructing others to think well upon it. Howbeit, after he hath said what he can he addeth in the end, Lord who is it that can atteyn to them? Even so is it said now in this strain. Behold the Owtleets (sayeth job): these (saith he) are but the suburbs. For if we will enter into the heart of God's works, we shall never attain to it. We be to slow and to lumpish to mount up so high. We be not so lieth as too reach out ourselves so far and wide: nother have we such a liveliness in us, but that all our wits must be fain too be▪ overwhelmed. So then, when we have applied all our endeavour thoroughly too know God's works how excellent they be: if we atteyn not to the perfection of that knowledge, let us remember ourselves, that we have found but only the Owtleets, & that it is impossible for us to come to the depth of them. For our capacity will not serve us thereto. We be to gross and weak, and there is but a small piece of that in us which is in him: insomuch that if the Angels of heaven came and preached unto us, yet could they show us but a small part of gods works. And what shall mortal creatures than do here below? Sigh it is so: let us learn to magnify God in such wise, as nothing may let us to yield him his due praise. For although we should all the time of our life, employ our whole wit too the glorifying and magnifying of him: yet were it impossible to discharge ourselves of the hundredth part of the the duty that we own unto him.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him to make us so to feel them, that with har●ie repentance and desire of forgiveness, we may beseech him too amend our misdoings, and too rid us more and more of our vices, too the end that while we live in this world, we may enjoy the great good that he doth us, in applying the same to right use, namely too the serving and honouring of him in such wise, as we may not have our eyes shut when he showeth his majesty after so evident a fashion. And forasmuch as we be as it were dazzled in our own understanding: let us beseech him too enlighten us by his holy spirit, and too waken us from the● drowsiness wherein we be: that we may not seek any thing else, than to spend ourselves in his service, and to encourage others thereto by our example, so as he may be exalted and magnified of all men with one common consent, as he deserveth. And for performance thereof, let us pray him to raise up true and faithful ministers of his word, etc.    


The xcvij Sermon, which is the first upon the xxvij Chapter.  
IOb took up his parable again, and said.  
2. God liveth, who hath taken away my right, the almighty who hath set my soul in bitterness.  
3. So long as my breath shall continued, and the spirit of God is in my nozethrills.  
4. My lips shall speak no wickedness, and my tongue shall utter no deceit.  
Here we have still the same matter that hath been treated of heretofore. For job upholdeth, that he was not afflicted for the faults which he had committed, but that there was some secret reason, and that if he listed to debate & plead the matter, he could justify his case, not against god, but against such as would bear him down that he was a wicked man, and conclude that the afflictions which he endured, were because of the greatness of his sins. job then upholdeth, that the cause which moved God to punish him, was not that he was wickedder than other men: but for some secret and unknown reason too men, and therefore that it behoucth them to mount higher, than to to the ordinary justice of God that is showed in his law. Now we see what the ground work of this chapter is. And therefore it is said, that job took up his parable new again. And to the intent that the thing which he sayeth may be of the more authority, he beginneth with a protestation that importeth an oath. God (sayeth he) liveth, who hath taken away my right, even the Almighty hath set my soul in anguish: and yet for all that, I will never serve. And whereas I have maintained myself too be righteous: that was not through any pride, nor for any hypocrisy, nor of any sturdiness, nor for that I knew not that God might afflict me after that sort: but because I am not such a one as you make me too be, nother will I ever grant that Gods punishing of me is for my deserts, at leastwise if I be compared with other men. For you pretend a false and wicked thing: which is, that God handleth men in this world and in this present life according too their worthiness and deservings. But it is not so: for God doth oftentimes defer the punishments which he intendeth too lay upon men, so as they be not perceived till after their death. And on the contrary part, divers times he pretendeth signs of great rigour against those whom he loveth, & which have served him faithfully. Therefore we must not make too much haste of God's judgements, nor think them to be executed at the first brunt: for than should God be unjust. We see things disordered at this present: and what a thing were it if we looked and hoped not for a redress hereafter in time too come? God were worse than blind. For we have skill enough too say, that things go not as they aught too do. Then doth it follow that either God knoweth not what he doth, or else that we must hope that he will one day judge the world. And where as we hung in suspense, and our minds are held in doubt, by reason that things are so confused: therein it is Gods will to exercise us, and to show us that as now is the time of our warfare. Therefore like as in a battle a man knows not who hath won or lost so long as blows are given on both sides, and men are yet afraid, but it is the victory that showeth who getteth the upper hand: even so must all things needs be confused in such hurly-burly of the world, insomuch that to man's judgement it cannot be perceived nor hoped that God will set things in their right state again. Not verily: & yet must we wait that he will do it nevertheless, howbeit nother to day nor to morrow. Now doth job hold an opinion here which seemeth strange: which is, that God hath taken and plucked his right from him. For he seemeth here too plead with God in defence of his own righteousness: and secondly too accuse God of cruelty and outrage. Thus see you two things which might be very strange, if Job's intent were not known. But let us mark, that when he sayeth, that God hath bereft him of his right, he meaneth not that God useth a tyrannical manner of dealing with him, nother meaneth he that himself is so righteous that God had not 'cause too punish him yet more rigorously: but rather he hath an eye to the ordinanarie righteousness that is written of in the law, and to the purpose of such as had condemned him. For (as I have said) Job's friends went no further than thus: namely, God punisheth such as have done amiss, and is the father and Saviour of good men. Therefore it followeth that job is a wicked man, and a despiser of God, and that all his life is out of order. And why? For men see he is punished with extremity. If ye mark all the adversities that happen commonly in this world, they be not so great as this is: and therefore it must needs be concluded, that God hath found this man to be an outrageous sinner above all the rest. Lo what conclusion Job's friends made. But they dealt yet worse: for they rested upon the curses that are in God's law, imagining that all of them must be accomplished in this present life, and that there is no more reward for the good and for the servers of God after death, and that it is not too be thought that the wicked shall be punished any where else than here. This is an overth wart expounding of God's law. For although our Lord threaten that he will punish offenders: he meaneth not to restrain himself to any certain time. True it is that this is ordinarily seen in this present life, howbeit not continually: we must not make a general rule of it without exception: for that were a bringing of God too much under coram. So then we see that job had the better end of the staff against his friends: and therefore let us bear in mind how it hath been told afore, that it standeth us in hand to have great discretion in judging of the afflictions that God sendeth, as well upon ourselves as upon our neighbours. For if we should construe God's love towards us, according to his present handling of us: it were enough to make us despair at every blow. True it is, that if he punish us, we be always well worthy of it: but howsoever the world go, if we should imagine that God hateth us, because he handleth us roughly: alas, what a thing were it? we could not call upon him we could not have any comfort to assuage our sorrow: and so ye see we should be utterly undone. Wherefore it behoveth us to be so wise as to know that Gods afflicting of men is not always for their sins, but because he is minded to exercise their patience, to tame their fleshly lusts, to bring them wholly under his awe, & to teach them, that in this present life they must no more but journey through this world, as if he told them that their rest & heritage is not here. And if we deal otherwise, it will be enough to cast as many of us in despair as do suffer adversity: like as it was not long of Job's friends that they utterly overwhelmed him not by standing upon this point, that God punished him for some great sins. For job at the hearing of such words, might have been caught with such a fear, as he should not have known what to do else, than to have taken himself for a damned & cursed man. And so ye see how we also should do. Were there no more but this pride in condemning of innocents, what a thing were it? So then let us remember well how it is said in the Psalm, that blessed is that man which judgeth discretely of him that is in adversity: so that if we see Gods chastisements, we may profit ourselves by them, not looking only upon such as suffer hardness, but also upon ourselves. Moreover let us not always measure men's sins by their afflictions: for oftentimes the good are handled roughlyer than the bad. Therefore it behoveth us to examine men's lives thoroughly before we fall to concluding too say, Such a man is punished of God for some great sin that is in him. But do we know who be wicked? do we see that God punisheth them? Let us stand in awe, knowing that God setteth them before us as a looking glass, and as a lively Image too show us what shall befall us, and what we have to fear, if we return not unto him. But if a man have lived well, and we perceive not why he is punished: let us hold ourselves short, and tarry God's leisure till he show us his judgement, and let us not be overhasty in the mean while. For whosoever holdeth not himself still, it is certain that he may pervert God's judgements at every turn by misjudging them, and consequently he shall usurp the authority that belongeth to God alone. And so let us come again to that which job sayeth now: which is, God hath bereft me of my judgement. What is the meaning of these words? As I have said afore, job meaneth not that God useth a tyrannical fashion in doing so. Mark that for one point. And again, he meaneth not that he hath so good right on his side, as that he shall be able to get the upper hand, and to clear himself not too have done amiss, when the matter shall come to debating. But he declareth only, that the affliction which he endureth, is as a thick and dark cloud, which bereaveth him of the knowledge of the uprightness that was in him: and therefore that his adversities are not the punishments wherewith God menaceth the transgressers of his law. And for the well understanding hereof, it behoveth us to call to remembrance, how it hath been declared already, that the threatenings which are contained in the law, (as that God will punish men both in their persons, and in their goods, and in their household, and in their cattle,) are not continual: that is to say, although God punish with diseases, with wars, with dearth, with famine, with drought, and with other such like things: and although he punish the offenders, and despisers of his word: yet doth it not happen so always after onerate. Why? For oftentimes afflictions are common both to good and bad. And why then doth God threaten after that sort? It is to show that he hath a judgement to come. As now he giveth but some signs and tokens of it, for if he should perform all his judgements perfectly here beneath, what would become of it? There would be no more hope. To what purpose should the coming of our Lord jesus Christ serve? Or what would become of the confession of our faith, where we say, I believe the Resurrection of the flesh, and the life everlasting? Now we know that our present life is transitory and corruptible: and not only that, but also that it is subject to many miseries. Then have we not the felicity that God promiseth us: but that is hidden from us. And therefore it behoveth that the wicked also be punished but in part as now, and that God give them respite, and reserve the damnation which they have deserved, unto the last day wherein jesus Christ shall judge the world fully. And then shall this saying of Esay be fulfilled, that all knees shall bow before the majesty of God. The same thing is done now, howbeit but partly. Then is it sufficient that as now he giveth us but some inkling that he is judge of the world. But let us return to Job's words. How doth God bereave men of their right? It is by punishing them in such wise, as they may seem to be utterly rejected, and by bending himself against them as his mortal enemies. For then (too outward appearance) it cannot be said but that men are wicked and accursed. And why? For we must hold this for a maximee and general rule, that God is good. And so it must needs be said, that such as are his enemies, are evil. Now then, if we see a man afflicted with such extremity, as it may seem that God is utterly inflamed against him, and his wrath is precisely bend against him: according too our natural reason we can conceive none other, but that such a one is the enemy of God. job therefore meaneth that his right was bereft him, because God hath set his soul in anguish as he himself addeth: The almighty (sayeth he) hath set my soul in anguish. For so long as we perceive not the cause why God hath punished him so, so long his right is as it were buried, insomuch that he may seem to the world to be a wicked and detestable person. But let us mark well, that he speaketh here after the common opinion, and meaneth not that God hath not rightful reason so too do, specially in his own secret purpose, but that it behoveth us to mount up higher, and too sty above all the thick and dark clouds that darken the light, or else we shall never know Job's righteousness. So we see there is a double righteousness in God: the one which is manifest unto us, because it is contained in the law, and also hath some agreement with the reason that God hath given us: and the other which passeth all our understanding. Therefore we comprehend not this but by faith, and we must rather honour it as a thing hidden from us, waiting for the coming of the latter day, wherein we shall see the things face to face, which are now dark and hidden from us. The ordinary righteousness of God which is contained in his law, is his vouchsafing to secure us at our need, and his showing that he hath a care of our welfare when we fear him and serve him. For if we walk in his obedience, accounting him for our father: then doth he also show, that he avoweth us to be his. All the benefits that the faithful receive at God's hand in this world for walking in his fear, are as it were ratifyings of the said ordinary righteousness that is contained in the law. True it is that we can never deserve that God should pity us. For whatsoever we do, yea even when we be governed by his holy spirit, it is certain that our works are still soiled, and that God may of good right reject them. As for of ourselves, we are not able to think one good thought: But although God govern us, and although he work in us: yet is there always some faultiness in us, and we mingle our own infirmities in such sort with the grace of his holy spirit, as all that ever proceedeth from us is defiled. Then can we not deserve aught at God's hand. How be it forasmuch as having once called us, he spareth us, and forgiveth us the vices that are mingled with the good desire that we have too serve him: he doth still reward the faithful that have endeavoured to follow him and his will, I say he rewardeth them in this world, and showeth that he did not shut his eyes at the good zeal that they had too submit themselves to him, but alloweth it and lifteth well of it. You see then how God manifesteth his ordinary righteousness by favouring those that are his, and have fully submitted themselves unto him, at leastwise so farforth as the weakness of their flesh will bear. For when I say fully, I mean not perfectly in all points, but unfeignedly, according also as the holy scripture speaketh. But contrariwise, when God punisheth whoremongers, thieves, and drunkards: even that also is his ordinary righteousness. If we see a wicked man that shall have fleeced his neighbours, and played the cruel beast in eating up and devouring other men's goods, and God bloweth upon his substance, so as nothing remaineth to him: the same is a true show of God's justice, and an assured warrant that evil gotten goods wast away: and it maketh us to acknowledge that God is a judge. Again when murderers be punished likewise, we consider how it is written, that the cruel man shall not live out half his days: and so is it also with other misdooers. We see how scorners scoff at God, and repined at him, and advance themselves against him with excessive rage: and God overthroweth them. Sigh then that we see the wicked so punished already in this world: aught we not to think that it is God which showeth himself to be the judge in so doing? Aught not the hear to stand up upon our head when we perceive him to stretch out his arm so mightily to execute his justice? Thus ye see Gods ordinary justice, that is to wit, the justice which we perceive [to be executed] according as it is contained in his law. But herewithal we see also that good men are afflicted, but God impoverisheth such as have endeavoured to walk sound, and that the man which is not given to any wickedness, doth nevertheless iinger in pain all his life long, so as he hath much ado to go upon his legs. And how cometh that to pass? what is the cause of it: We cannot tell, neither are we able to determine. And why? For God reserveth the reason to himself. This therefore is no point of his ordinary, justice, neither must it be measured all after one rate. Again, we see the wicked in prosperity, and that not only for a day or two (as hath been said afore:) but for all the time of their life. Yea and even when they die, it is as it were with laughter, and they go away as it were in a sleep. For they be taken out of the world in the turning of a hand, without any long pining or suffering of much pain. And what meaneth that? Truly we must not blame God with unrighteousness, we must not sharpen our tongue against him. But it behoveth us to know that he hath a higher kind of justice or righteousness than our wit can reach unto, and we can never attain unto it, but the reason must still be hidden from us. Nevertheless we must not cease too honour his secret judgements, and too submit ourselves unto him, in waiting till he disclose the thing unto us, which he reserveth as yet too himself in his own secret determination. Lo how God hideth men's right from them. So then according too that which we have said, if a man be punished after that sort, what will be said, but that he is a wicked person? And yet for all that, he is not so. True it is that all men are sinners, and God might justly destroy us and damn us when he listed: but he will not do it. For he reknowledgeth his own for righteous, and layeth not their sins too their charge. True it is also that too be acquit, it behoveth them to condemn themselves before God: and yet will he acquit them how soever the world go. Notwithstanding he chastizeth them in the mean while. Too what purpose? Is it to destroy and undo them? Not: but he hideth their right, that is to say, he showeth not openly that he accounteth them as his children, nor that he hath forgiven their offences and yet hath he done it, notwithstanding that our wit be not able to comprehend it. Furthermore let us mark also, that job hath a further eye to the untoward misweening and false opinion that men conceive in being overhasty when they tarry not patiently till God show them wherefore he afflicteth those that are his. For if we were so discrete and modest as not too give sentence of condemnation upon such as are afflicted, we should not found God's proceedings strange, neither should we say that God withholdeth the right. But assoon as we see a poor man greatly afflicted: by and by every one of us rush at him and condemn him. Such perplexities therefore are a cause that a man's right is buried. For to our seeming God aught at the first dash to maintain the case of such a one as is ryghtmynded before him. Nevertheless he doth it not, but maketh countenance otherwise. So he reserveth the judgement too himself in suffering men to judge amiss of us, and too speak amiss of us, and as it were to abhor us, and in letting us alone in that plight as good as overwhelmed. And mark the cause why it is said that he will make the righteousness of his servants to shine forth as the break of the day. The giving of this promise is not as much to say as it shall always be performed to eyesight: for it behoveth us oftentimes too abide shame and reproach. Yea and Saint Paul himself showeth it, I say even he that had lived in angelical perfectness, showeth that he was subject thereunto, and not only that he was cast up too many slanderous reproaches, touching his own private life: but also that he was misreported as touching his office: insomuch that whereas he had handled the doctrine faithfully and purely, yet notwithstanding men were so unthankful, as they ceased not too report evil of him. Well (saith he) I appeal to the day of our Lord which is to come. He showeth that oftentimes in this world there shall be troubles that are mentioned here, so as a man shall not be able too discern between white and black, but the best servers of God shall be slandered and wronged. And why is that? Because that when men see them afflicted, they always construe it in evil part, according to man's inclination which is given to misdeeming. Then let us mark well, that God doth then bereave men of judgement, when he appeareth not at the first brunt, either to defend us, or too show that he holdeth us for righteous: and when he taketh not our case in hand, but suffereth us to be condemned by men: and finally when he increaseth our afflictions more and more, and thereupon men harden themselves against us, that is to say, become so perverse, as to judge all things contrary to the ground of them, and to gather so much the more boldness to them saying: O, I may well say it, for may not men see still how he is handled? Thus ye see the good men are oversore oppressed, and God shrinketh aside, and maketh no countenance of accounting them for righteous, but rather seemeth to war against them, and too intend too condemn them above all others. Now than we see that job blasphemed not God in saying that he had bereft him of his right. And we see after what sort it behoveth us to make our profit of this excellent doctrine. Then let us understand, that God may oftentimes bereave us of our right, and yet we shall not have whereof to accuse him, or to complain of him, neither shall we amend our case, by pleading against him. For he hath his secret righteousness which it behoveth us to honour, till he make us to know it. His mind is to exercise us as yet in lowliness: and when he worketh after so strange a fashion towards us, as we cannot understand it: he doth it to keep us in awe, and to make us to glorify him in saying, True it is Lord, that I am here as a poor blind soul in the dark, and I see not a whit in this behalf: but yet art thou righteous. Although thy judgements be a bottomless pit in this case, so as I cannot enter into them: yea and although I be as good as buried in death, yet will I confess thee to be righteous o Lord. When we go so to work, then have we profited by the afflictions that God sendeth us, whereof the reasons are not apparent unto us. Furthermore let us practise that which job sayeth here: which is, that if God bereave us of our judgement, we must not therefore forbear to hold him always for our God, and too humble ourselves under his majesty, according as it said, the Lord liveth who hath bereft me of my judgement, even the Almighty who hath set my soul in anguish. Here job playeth not the resty Horse. For although he have double anguish: yet knoweth he well that God hath all dominion and superiority over him. For he would not say God liveth, except it were to honour him, as if he should say, Lord I am thy silly creature, and thou hast all power over me. I said he was in double affliction, which thing we aught to mark well. For we have seen how he was persecuted both in his goods and in his person, so that he endured as much as was possible for a mortal wight to endure. And yet had he another affliction, which is, that he was tormented by such as came to move him to despair. For it passed all other miseries, too have it said too him, God hateth thee, thou seest well enough that thou hast no more access to him, it is in vain for thee to look for any ease at his hand: for he is against thee, and he giveth thee a sure token of it in afflicting thee after this manner. What shouldest thou do but condemn thy whole life afore passed? If thou wilt have any mercy at God's hand, thou must change altogether, and acknowledge that hitherto thou hast been stark nought, a mocker of God, and a man full of hypocrisy and lewdness. Thus than ye see the two afflictions that job endured, and yet notwithstanding honoured God still. For he sweareth by his name: howbeit not as men do now adays which blaspheme God in swearing. For doubtless what else are the oaths that are sworn now adays for the most part, but reproaches unto God in despizing his name? Like as if a man swear at adventure, he showeth well that he regardeth not the name of God, which aught to be holy in our sight, that whensoever we hear any speaking of it, we aught too cast down our heads, and acknowledge the infinite glory that is in him. But contrariwise the name of God runneth roundly in our mouths in way of mockage. And therefore look how many light oaths a man maketh, so many are the reproaches and injuries wherewith he disgraceth the name of God. Again there are also forswearings, which are yet more heinous: in so much that after a man hath enured himself to swear foolishly, he goeth forward with it to falsify the truth, & to turn it into a lie, and the name of God shall run in such wise with it, as it shall be a pleasure for men to think upon it. But job in his swearing had an eye to the principal point: which is, that when we swear by the name of God, we must acknowledge him to be our judge, yielding him his due authority, by setting ourselves before his throne to be condemned by him if we have done amiss. We see then how job acknowledgeth his afflictions too come of God's hand, and dealeth not stubbornly. He kicketh not against his master like a resty jade, but humbleth himself and sayeth, God liveth howsoever the world goeth. True it is that I see myself to be a forlorn man, and I endure so much, as it is impossible for me to be so patient as I aught to be. Yet will I not be so desperate as to play the mad bedlam, and to say, I know not what God is, I would he would let me alone, and that he had no more power over me: but contrariwise I know him to be my judge, and to have all authority: I will not embrace the mighty power which he hath over me, but I will hold me always under his hand, acknowledging my afflictions to be of his sending. And therefore not without cause have I said, that we have here an excellent doctrine. For we be taught, first to acquaint ourselves with chastisement & correction at God's hand. Wherefore when we happen to be tempted to despair, and feel such a fearfulness in ourselves as we think ourselves to be already in hell: let us acknowledge our own frailty and lean unto this, namely that God hideth our judgement, and bereaveth us in such wise of our right, as we seem to ourselves to be forlorn, & past all recovery. Well then, God hideth away our right. And what is to be done? we must cast down our heads, and tarry till God lift us up by the chin, and redress our state, and set us up again, and maintain our case: so that if we be oppressed and turmoiled by men, if folk blear out their tongues at us, and make a ieastingstock of us: yet must not we loose our courage. And why? For we see the example that is set down to us here. Behold then how the faithful aught to come to this practise to profit themselves by it. And although they cannot conceive the reason of the things that God doth to them: yet nevertheless they must always become so lowly, as to say: Lord deal thou with us as it shall please thee, and therewithal give us power too praise thee always in thy works, and to say, the Lord liveth although we be confounded. Thus ye see what we have to mark in this strain: and now it will be easy for us to know the things that are contained in it. And sith we have comprised the whole sum, we need no more but to join and close the sentences that follow, unto it. For job saith, that so long as he liveth there shall not pass any deceit nor wicked word out of his mouth. Hereby he showeth, that he speaketh as in the presence of God. And that is a thing well worthy to be noted. I have told you oftentimes in expounding this book how there is an over-common vice among men which marreth them: which is, that they be so wedded to the world, as they never come in the presence of God to examine themselves there. As how? If men blame us falsely: we rest so much upon them, as we enter not into ourselves to examine ourselves before God. But what is to be done? The clean contrary: if we will answer men well, let us first accuse ourselves, and let us be fully resolved upon it in our conscience before God, without having an eye to one man or other. For the cause why we be hypocrites in all our doings, and take so much pain too cover and colour our faults, is for that we would fain keep still the good reputation and credit that we have among men. But contrariwise job showeth, that he setteth himself as it were in the presence of God, and that although he speak before men: yet is he not forepossessed with so foolish ambition, as to pretend to be utterly blame less. Not: but he judgeth himself before God, and according as he findeth in his conscience, so layeth he forth the matter openly. So then let us mark, that it is as evil a thing as can be devised, to rest so upon men, and not to begin at this point, that is to say, when we judge not ourselves as in the presence of god, ne have our eyes shut to the world ward, in respect of any opinion that men can conceive of us, or of any other thing that can be laid upon us. Therefore without having respect of any such thing, it behoveth us to consider ourselves in such case as we are in before God: and then shall we be rightly meekened, and not speak feignedly, nor disguyze things, knowing well that we can gain nothing by so doing. Mark that for one point. And further let us mark well this manner of speech which job useth. So long (sayeth he) as there shall be any wind or breath in me, and so long as the spirit of God is in my nozethrilles. For he speaketh not of his life as though he hold it without the grace of God. True it is, that we may say, it is a thing common enough, and no man will deny but we be beholden too God for our breath and for all the liveliness that we have: but yet for all that, how many are there that acknowledge it in good earnest? men live here after so brutish a fashion, as it might be said that they take themselves to be sustained of themselves and of their own power. To be short, there are very few that know rightly, what S. Paul meaneth by saying, that we have our life, moving, and being in God: there are very few I say, which know that. And therefore let us mark well how job showeth us here, that he was not carried away as many men are, who are so dazzled with their passions, as they have no more skill at all, neither know what they say. True it is that undiscrete words escaped him, (as we have seen, and shall see hereafter:) but yet nevertheless, he always hold himself upon the good foundation, and although the building were not suitable to the same, yet I say he hold himself in the fear and awe of God. And further let us mark well this circumstance, that job speaketh not at his own leisure and ease. Ye see he is in such afflictions, as God seemeth to be fully determined too destroy him utterly: and yet he honoureth him still for his life, acknowledging him to be the party of whom he hath his life. And I pray you, what excuse shall we have if we be not fully resolved thereof, sith that God giveth us release too make us mindful of his grace, or if we do not acknowledge and confess, that our life and all that ever dependeth thereupon, proceed of his grace and power? Shall we not be the more unexcusable? As often then as we think upon our life, let us remember that it behoveth us to make the same confession that job maketh here: namely that there is neither blast nor breath in me of mine own power, but it is God that hath given me everywhit of it. True it is that when job speaketh here of God's spirit, we must not imagine as the fantastical sort do, who think that the very substance of God's spirit is in them: for there is not a more abominable heresy than that is. And it behoveth us always too mark such manner of speeches in the holy Scripture, to the end we fall not into such heresy, as to say, that God's spirit is in us as touching his very substance. For what a thing were that? It should ensue that God's spirit were subject to ignorance, to change, and to mutability, yea and that he were defiled and stained with our sins and vices. And yet nevertheless (as I have said) it is a point that hath sore troubled the Christian Church: like as the unhappy Heretic that was punished here, had a conceit to say that men's souls were partakers of the substance of the Godhead. But that is a thing so horrible and against nature, as a man must needs be utterly grown out of kind, ere he can come to it. So then let us mark, that the speaking of God's spirit here, importeth not that the substance of him is in us: but it is meant of his breathing, that is to say, of that which he inspireth into us by his power according as we see how the Sun abideth in the sky, and yet the brightness of his beams doth in such wise come to us, as we enjoy his light and heat. But is that as much too say therefore, that we hold the Sun here beneath? And in good sooth, when as we see, that the Sun by his power which he sheddeth down hither, cheereth the earth in such wise, as it beareth fruit, and yieldeth sustenance too the nourishment of men: what shall the incomprehensible power do which is in God himself and in his spirit? Cannot the same spread out itself even unto us, and yet notwithstanding, we not have any of his substance? So then let us mark well, that the very substance of God's spirit is not in us: but his power is shed forth in such wise as we live by it, and are confirmed by means thereof, knowing that it behoveth us to hold our life of God, according as it is he only of whom we hold all things, by the grace of his holy spirit. Wherefore let us consider, that if we aught to acknowledge gods grace in the things that concern this present life: much more aught we to seek in him the things that belong to the endless life, as the thing whereunto he calleth us, showing us that we must always labour thitherward, till he have delivered us from all the bands and lets of this present life.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him to bring us so to his lure, that when we know our sins, we may always give him glory and praise, not doubting but that if he scourge us, the same is for our welfare and soul-health. And yet notwithstanding let us learn too submit ourselves so far unto him, as we may suffer ourselves to be brought to nothing in ourselves, that we may be strengthened by his hand, yea and that so strongly and mightily, as we may be able to withstand all temptations through the power and mean of our Lord jesus Christ, so that both in life and death he may always found us obedient children, according as he showeth himself a merciful father towards us. That it may please him to give this grace not only to us, but, etc.   

The xcviij Sermon, which is the second upon the xxvij Chapter.  
5 God forbidden that I should justify you: I will never give over mine innocency till till I die.  
6 I will keep my righteousness, and not forsake it: and my heart shall not upbraid me with my days.  
7 Cursed be he that gainsayeth me, and wicked be he that riseth up against me.  
8 For what is the hope of the hypocrite, when he hath heaped up, and that God plucketh away his soul?  
AFter that job had declared his mind concerning that which he had said, and showed that he had not blasphemed God, but only meant that the afflictions which befell him me not by reason of his sins, but for some extraordinary purpose of God which was hidden from men: he protesteth that he will stand steadfastly in the same mind. And it behoveth us to mark well this dealing: which is, not to settle ourselves determinately upon any thing, whereof we be not well assured aforehand. For that is the point wherein the wilful sort do differ from the good and allowable constant sort. If an undiscrete person and such a one as weigheth not things by good reason and advisement, conceive a toy in his head: he can never be removed from it. But yet shall not such a one be named constant therefore: neither deserveth he to be commended. For there is not a worse point, than to maintain things without knowing what they be. It is commonly said, that a fools bolt is soon shot. But as for him that not only is hasty in judging, but also wilful in maintaining: he must needs be an unrecoverable fool. Therefore let us mark well Job's proceeding here. For first of all he declared his intent, and showed himself not to be embrewed with any false opinion, nor to have any error in all that he said, but that he had spoken the pure truth. After the declaring of that, now he addeth this protestation, that he will never be removed from his purpose which he knoweth too be rightful and just. So then, whensoever we come too the judging of any thing, let us look nearly to it and sift it thoroughly. And if we have not skill enough to do it, (as it behoveth us always to acknowledge our own rawness and infirmity:) let us pray God too give us the spirit of skilfulness & discretion. But when a thing is well known to us, so as we be fully resolved of it: let us not waver any more. For it is a great shame that wilful persons should stick so fast to their fond imaginations, as they cannot be drawn from them: and that we should be so soon removed from the truth when we know it. There need none other witnesses nor judges to condemn our rashness & unconstancy: than the very wilful sort that have been so wedded to their own wit. And why? For if they, after they have once allowed a thing, do stick stoutly to it, and cannot by any means be won from it: I pray you what is to be done by those to whom God hath given the knowledge of his truth? Aught they not at leastwise to embrace it, and to stick steadfastly to it, yea and to stand fully resolved upon it, how much soever men labour too draw them from it? Lo here the two points that we have to mark in this strain. The one is that we should not be hasty to maintain the thing that we have no skill of, and whereof we be not well assured: but that we should first look through it, and be discrete to judge well and rightly. Is it so? that is to say, do we know the matter perfectly? Are we sure of the truth? Then let us take courage too stick to it, whatsoever come of it, and let us not be shaken from it. And this declareth to us the true nature of faith. For we believe not upon a fickle opinion: at leastwise if we be well grounded in God's truth. As for such as say, I believe: and in the meanwhile have no certainty of God's truth, but only some imagination: it is certain that they be as it were bewitched by Satan, at leastwise if they be wedded to it, as men say. Behold the Turks, they be sufficiently hardened in their errors: but aught that fastness or rather that steelinesse of theirs to be counted a saith? No. And why? For there is no certainty in it. Then behoveth it us to understand of whom we hold our doctrine, that is to wit, that we hold it of God: and we must be fully persuaded, that it is he which hath called us to his school. Well then, have we the said certainty? We must immediately match it with a purpose to persever in it, that we be not as many are, which how with every blast, and forget what they have learned afore, assoon as they hear any new thing I wot not what: whereby they show that they never did so much as once taste of God's truth. What is to be done then? As I have said, the thing that we know to be good must never escape us, nother must we by any means be turned from it: but we must so print it in our hearts, as we may stand in it too the end. Thus ye see already what we have to remember in this text. And furthermore whereas job sayeth here, God forbidden that ever I should justify you: let us mark also, that it is no small fault before God, to make countenance of consenting too such as maintain an evil case and go against the truth. For although a man do it not with his heart, but be otherwise minded in himself: yet God is blasphemed therein, for we know how great store he setteth by his truth. So then, if there be any that maintain an evil case, or set themselves against the truth too deface it, or go about any wicked practise: if we do but only make countenance too cleave unto them, or too their partakers: it is certain that we be guilty of the same wickedness before God. And so much the better aught we to mind this lesson, forasmuch as now adays we see that most men make no bones too agreed with the wicked, or at leastwise too bear them good countenance, although they mislike of their evil doings. And although they would feign that they were amended: yet notwithstanding, for avoiding of displeasure, and too shifted off such battles as are seen, they make a countenance to bow and yield unto them. As often as they see the wicked afloat, and have their full scope: they be fain to vale their bonnets too them. And although they uphold not their evil with full mouth: yet are they so far off from speaking against it, as a man would think they were adherents and consenters to it. We see this so ordinary in the world now adays, as it is very rueful. There is no man that steps up too maintain good quarrels: but rather it is a common excuse too say, I will not meddle overhastily, I see I shall but bring myself in the briars, every man will be in my top, I will not make it mine own case. Not? And are we not worthy to be shaken off at God's hand if we be loath to maintain his truth? But is it not a wilful renouncing of God, and a separating of ourselves from him of set purpose, when we give any token that we justify the wicked, and like of their evil case? And what think we too do, or where to become? So than it is not without cause that job speaketh here with such vehemency as to say, God forbid, and that he abhorreth the justifying of unrighteousness as a thing that is exceeding heinous. And why? For it is as much as to overturn the whole order that God hath set. And here ye see also why the Prophet Esay pronounceth so terrible a curse against such as call good evil, and evil good: for he saith it is a turning of the light into darkness. That then is another point which we have to mark in this strain. God forbidden (sayeth job) that ever I should justify you. And he confirmeth his matter yet better by adding anon after, that cursed might his adversary be. True it is, that between those two verses there is a third: nevertheless it will be good too match these two sentences together, Cursed (sayeth he) might mine adversary be, and wicked be he that ryzeth up against me. First he showeth himself to be full sure of his hold: for he spiteth all such as shall intend to strive against him, and defieth them as if he were at war with them. True it is that a harebrained person will peradventure use the like stoutness, and advance himself against the whole world without shrinking awhitte. But I have told you afore, that job builded not without laying of a sure and steady foundation, but was fully resolved in God's truth. So then, whereas he now defyeth all such as would fight against him: he showeth that in such caces there is no playing on both hands, nor no being of neuters to row between two streams: but we must be either on the one side or on the other, without fleeting to & fro, and march on in true soundness, saying: is this God's case? Then must all of us be advocates in it, and maintain it. Have we conceived any wicked quarrel? Is there any token that the matter is against the truth? Let us labour to thrust it down, and let it not be suffered. For if we dissemble, we cannot deny but we be traitors to God. So then we see the zeal that aught to be in us, not only to confess the truth when we know it, and to show that we hold it for good: but also to withstand all errors, and all false and wicked opinions. For it becometh us to be inflamed with such a stoutness, as is showed us here in the person of job. Then let us mark well, that when the doctrine of salvation and the things that belong to God's service and religion do come in question: we must not only admit that which we know to be good and true, yea even with a teachable and obedient mind: but also we must shun all false opinions that are contrary too the truth, and not liable unto it. I say we must resist them fiercely, and declare that all such as gainsay us, and agreed not with us are wicked and cursed, that is to say, to be hold at our hand as enemies of righteousness and truth, because they refuse too join with us in the obeying of our God, and are become rebels, and reject the truth. Seeing then that they separate themselves in that wise from God, and so break the true band of all unity: it behoveth us to have open war with them, and in no wise to agreed with them. For as for them that are desirous to pleasure the wicked, and would feign hold in with them, and therefore (as the Proverb sayeth) do hold with the hare, and hunt with the hound: they show themselves to bear two faces in one hood, and to play two parts in the Interlude without changing of their apparel. But God can abide no such counterfeiting. And therefore let us remember well what is said here: namely that the matter standeth not only in saying, I am contented that such a thing shall pass and I will not strive against the truth: but if we will show ourselves too like well of God's truth, we must maintain it out of hand, and all such as set themselves against us, must be our enemies, and we must detest them, assuring ourselves that there is no more agreement between truth and untruth, than between fire and water. Mark then what we have yet to note. job addeth further, That his heart shall not upbraid him with his days, or that he will not step aside, or that he will not go back. As touching the Hebrew word, it may be taken to offer reproach: and it may also be taken too wax young again: and thereupon it cometh to be taken to recoil, or to return back. And this signification agreeth very well, when he sayeth, My heart shall not retire back, as though it waxed young again. And how? Of my days: that is too say, of all the time of my life that I have passed. To be short, job meant to betoken, that he would never serve: but like as he had continued unto that day to serve God, yea even in all soundness: so he would not thenceforth step aside nor run back and become another man, but would be always found the same that he had been known to be. And that is according to that which I have declared already: namely that forasmuch as God hath been so gracious to us, as to enlighten us in such wise as we discern between good and evil, and know what we aught to follow: it behoveth us to take heed that we be not fleeting, nor like wavering Reeds, but that we hold our own steadfastly. So then let us look well to ourselves, and whensoever God shall have set us in a good way, let us not turn sail back again, but let us go forward still. Yea and look how much the more that any man hath gone forward, let him know that God hath bound him to be so much the more steadfast, and that it is the more to his shame and the heynouser unthankfulness in him, if he turn his back and forsake his good way. Verily as soon as God showeth us his will, it behoveth us to be taken in love with it, and to endeavour too profit more and more, and never to step aside. Therefore even at the first day, we aught to be inflamed to follow God's truth, as soon as it is showed us. But when God hath been so gracious to a man, as to lead him forth, not for a month only, but for a year, three, or ten, so as he hath lived a long while in the knowledge of God and of his own salvation: if he afterward become a rebel and a renegade, and hold not out to the last step: is it not a far greater fault, than if a man that hath not yet taken a good and sufficient deep root, should turn away and overshoot himself through some lightness? For if a man have tasted what is good, and anon after do turn away from it: verily he shall not be excused before God: but yet will men have pity upon him for that he is so turned away before he have received full instruction. But when a man hath followed the right way a long time, and hath seemed to be of the constanter sort, and yet is withdrawn from it: what excuse can there be for him? Thus ye see what job meant to express in this strain, by showing, that seeing God had given him the grace to walk aright, and he had of long time known what is good: his heart should not now turn back again. Then let every of us learn by his example, too consider well the free favour that God showeth us when he vouchsafeth too draw us to the pure faith of his Gospel. For it behoveth us to think, that he hath bound us more unto him in so doing, than if all the solemnest covenants in the world were passed betwixt us. Wherefore let us settle ourselves to hold out to the end when we have begun well, and let us follow the way that God hath set us in, assuring ourselves that it is he that hath reached out his hand unto us. And further let every of us reckon well the time, how long it is ago since we knew God's truth. How? It is a year, three, ten, or twenty since God disclosed himself unto me: and how have I profited since that time? Although I have not gone so far forward as were requisite: yet for as much as my God hath taken me into his house, and not suffered me to run quite away, but hath granted me the grace to hold out hitherto: what a thing were it if I should now renounce him and give him over? were not that an overdamnable unthankfulness? Lo how every man aught to call himself to account, that he may confirm himself in the steadfastness that job showeth us here in his own person. And that is the point which we have to mark. To be short, we see in this strain, that it is not lawful for Christians in any wise to dissemble, by making countenance that they believe a thing which notwithstanding they condemn in reason, and whereof they are assured that it is evil. Neither must we use startingholes. For what colour soever we pretend, we shall always be condemned in our hypocrisy. And why? For God loveth truth, and setteth so great store by it, that he will have us to stick to it, what soever come of it. For even in common matters, although a thing seem to import no prejudice, harm nor wrong: yet if a man say that he believes it to be so, and in the mean while findeth it clean contrary in his heart: he is not to be excused. But whensoever the doctrine of our salvation, and of the serving and honouring of God (which are the highest things that can be) do come in question: we must not take leave nor liberty too serve in that behalf. For even in worldly matters it behoveth us too acknowledge ourselves faulty, if we make countenance of consenting unto that which we mislike. But if we use such shifts when God's truth is impugned by facing it with false and wicked things: beside that we betray God, we do also endeavour (as much as in us lieth,) to rob him of the thing which he hath so knit unto himself, as it can not be separated from him, except he renounce himself: that is to say, of his truth. And so let us mark well what is showed us here by the example of job: namely, that when our Lord hath been so gracious to us, as to give us faith in our hearts: it behoveth us too have our mouth open to make confession of that which we believe and are sure of, and to preach the same in due time and place. And if we see that men set themselves against the doctrine which we know to be true: let us resist them to the uttermost of our power, and maintain God's quarrel, except we intent to be false to him. And although this doctrine deserve to be set out more at length: yet notwithstanding, that which I have comprised already in small room, is sufficient. Now let every man be think him how he may far the better by it: for all the whole matter consisteth in the practising of it. Let us come now to that which job addeth. What is the hope of the Hypocrite (saith he) seeing that for all his heaping up [of goods] God plucketh away his soul? Here job protesteth, that he is not of opinion, that God punisheth not men's sins in this world or that he is asleep and openeth not his eyes, but letteth things slip in such wize here below, as all things universally are turmoiled. All things (sayeth he) must come to accounted in the end, howbeit that men perceive not Gods judgements by eyesight at the first dash. This is in effect the matter that job declareth here. It behoveth us always to bear in mind, what we have seen afore: which is, that the parties which strove against job, uphold that men are handled here according to their deserts, and that God doth evermore show himself good, loving, and merciful towards such as seek him and love him: and contrariwise that he forthwith uttereth his rigour and vengeance against all such as despise him, specially which bend themselves against him, and stray out of the good way. But we see the contrary: namely that the good are afflicted, and seem to have God their enemy, because he dealeth exceeding roughly with them, when in the mean while we see the wicked live in their delights and pleasures triumphing as though God hold them nicely in his lap. What meaneth that? It is too the end that by that mean we should perceive, that God doth not execute his justice fully here, but reserveth as well the reward of good men, as the punishment of wicked men, unto the last day, and out of this life. job therefore as now declareth, that although he said afore, that God punisheth not the wicked, but afflicteth the godly and seemeth too use excessive cruelty against such as have not deserved it, and contrariwise to flatter the ungodly: yet notwithstanding he intendeth not to rob God of his office, that he should not always be judge of the world, and watch too govern the state of the earth. And how is that? There must no certain day be set to him, neither must he be summoned to do his duty by an hour. But it behoveth us to tarry his leisure patiently, and he will make us too see examples of his justice one way or other. This is the sum that job meant to declare here. And although we have seen this doctrine heretofore: yet must it not irk us too have it oftentimes repeated, considering that it is one of the chief points that we aught to stick unto: namely that even in the mids of the troubles of this world, we aught nevertheless to assure ourselves, that God suffereth not things to run too havoc, nor holdeth with the wicked: although he spare them and forbear to punish them for a time, yet are they in never the better taking for that, but are always unhappy, and there is a secret vengeance prepared for them, so as it were far better for them, that God should punish them at the first push, than so defer their punishment which appeareth not presently. Wherefore let us learn (which is a thing as needful as may be) to be thoroughly persuaded, that although the godly be afflicted, yet cease they not to be happy, inasmuch as they have recourse to God, and bow down their necks to the bearing of the yoke that is laid upon them, and are sure that though God try their obedientness, yet he ceaseth not to love them. When we be once persuaded of this: we have profited greatly for the whole time of our life. And in good sooth, let us look upon the infirmity that is in us. For as soon as we have any temptation, we be so abashed and dismayed, as there is no comforting of us. If we see the wicked prospero, and that God beareth with them more than we would he should: there is nothing with us but grating of our teeth, and it seemeth to us that there is no more hope for us, but that we be utterly deceived in calling upon God, and in serving him. Again if our state be not such as our flesh would wish it: our courage quaileth, yea and we fall too fretting and chafing against God: and finally we be so cumbered, as we cannot assure ourselves, that it is for our behoof to resort unto God in the mids of all our miseries, nor assuage our sorrows in that we know that he will always be our saviour and father. Wherefore let us fight against our infirmity, that we may be fully resolved thereof. Also on the contrary, when we see the prosperity of the wicked, let us not faint for it, but let us always pluck up a good heart, assuring ourselves, that God doth but fat them, as an Ox, or a Hog. For when a man intendeth to kill an ox, he will fat him: and he will bestow more cost upon him when he prepareth him to be drawn to the slaughter-house, than when he purposeth to labour him in the plough. The like will he do with a hog. Our Lord then handleth wicked men in this world as Oxen or Swine: he fatteth and pampereth them till they burst again. But it is to their destruction: and forasmuch as they abuse his goodness & patience, they do but heap up the store of wrath whereof S. Paul speaketh, by defiling all the benefits which they receive at God's hand, during the time that he is so bountiful to them. Then seeing that this doctrine is so profitable unto us, and that on the other side it is very hard to be comprehended: let us not think strange of the often repeating of it. For we have need to record this lesson often, because we understand it not at the first sight. Yea and we have profited very well, if of all our life long we have but begun well to conceive it: and we forget it again by and by, though it be daily rehearsed unto us. But now let us come to Job's words. What is the hope of the Hypocrite when he shall have heaped up, and God shall take away his soul? By these words job signifieth, that we must not enclose man's happiness within his present life. How then may we say that men are happy or unhappy? we must not have our eyes fastened upon this world (for that is a very narrow bounds:) but we must go to death: for that is the point where our Lord showeth us, that it is to no purpose for us to have lived here in ease, to have ho orded up much goods, too have been in honour and credit, to have crammed ourselves with quietness, and (to be short) to have had all our wishes here. God (I say) showeth in death that, all this gear was but as a flightful and vanishing shadow. And therefore if we will judge rightly of men's states, whether they be happy or unhappy: let us not look only too their living here, or how they be dealt withal for a twenty, thirty, or fifty years: but let us consider that when men pass hence, God calleth them to him, according as it is said in the ninetith Psalm, that God causeth them to make but one turn as though they ran in a ring, and then come home too me ye sons of men sayeth he. Mark what we have to conceive in the first place, to the end we be not overtaken with a false opinion, as all they be which think no further than upon this present life. For they are ravished incontinently as soon as they see one that is rich, and they say, he hath so much goods, he hath so much of fair lands, there is nothing but triumphing with him, he is well housed, he hath money in his purse: again, such a one is of great credit, well freended, greatly allied, & another, is counted very wise, so as every man stoopeth to him. Lo how our eyes shall be dazzled, or rather seeled up, so as we shall discern no more, when we think no further but upon this world. And therefore let us bear in mind what is said here, namely that God showeth by death, that it is to no purpose too have lived at ease in this world, and that the state of men is not to be esteemed thereby: for that were to fond a judgement. And job sayeth expressly, that although a wicked man have heaped up never so much, that is too say, put the case that in this life a man had all that ever were possible to be wished: yet must we not think him to be in the better case therefore. And why? For what shall become of him (sayeth job) when God shall pluck away his soul? The word pluck, showeth that the death of the wicked is always forcible. Yea truly: although they be as good as rotten in this world, so as God suffer them to live till very age consume them, and they do but droop half a score years before they die, & although they die exceeding old and full of years: yet are they plucked away. What is the reason? first because they can not yield themselves to Gods will: and secondly because they never knew to what end they were put into this world, that is to wit: to the end that they should be called away again unto God: and much less are they sure of the heavenly life & everlasting heritage that is prepared for us. Thus do all wicked men want three things: which are, that they have not the skill to obey God, & to suffer themselves to be governed by him: they know not the end of their creation, that is to wit, that they were put into this would upon condition that they should but only pass through it: and finally they wot not what the heavenly life is, nor that it is the place where we must have our rest. And forasmuch as the wicked have not comprehended these three things: it is no marvel though they be plucked out of the world, and that God is fain to hale them hence by force, so as they go not to him with a willing mind. Contrariwise, the faithful being contented to have lived in his knowledge, departed out of the world willingly, to receive full fruition of the things that are promised here, and which we hope for. The wicked therefore are plucked away. And yet if we weigh the matter well, it is a thing against nature to be plucked away so. And although the said sturdiness that I spoke of, be in all unbelievers: yet notwithstanding, God hath diverse times enforced the very Paynims to utter such words, as declare us to be unexcusable, if we shun death in that wise, and be to much wedded to this present life: and like as a judge will enforce an offender to confess what he will have him, by holding him upon the rack: Even so (as I said afore) God hath as it were by force wrested a confusion out of the Paynims, too show that all such as die not willingly and with a quiet heart, are as monsters that turn nature quite upside down. There is a Heathenman that never heard one word of good doctrine, who when he was told of the death of his son, answered, I know that I begat him mortal. Lo here a confession made by a Heathen man, which is enough to condemn the whole world. It is as much as if he had said, sith that God hath set us here: it behoveth us to wait after what sort it pleaseth him too dispose of us: so as if he list to take us hence, we aught to acknowledge that our life must be subject to his william. Another Heathen man sayeth, Behold, I am in this world, as if I were set to be a watchman in a castle, or as if it were said to a soldier, come hither, go thither: so hath God set us here in this world with condition to call us hence when he listeth. The Heathen men that have spoken after that sort, are too sufficient witnesses to condemn all such as will reply to set any colour upon their lewd affections in that case, and to excuse them. And furthermore (as I have said already) let us mark that those Heathenmen spoke not so, but by constraint of God: which thing was done, to the end that we should have our condemnation written and pronounced by them, if we agreed not to his will. But now what is to be done? If we will dispose ourselves to die willingly, and go too rest ourselves in God: let us learn to know the vices that hinder us, and the remedies to redress them. Then first of all let us learn to submit ourselves unto God, and let us not be so froward and mad, as to wish too exempt ourselves from the subjection of him that created and shaped us. Behold, the first thing whereunto it behoveth the faithful sort to apply themselves, is to acknowledge to what end we be created and shaped. Behold, God hath all sovereign dominion over us: therefore it behoveth us to submit ourselves unto him, & to dedicated ourselves so wholly to his service, as we may be always his, both in life & death. When a man can so submit himself to God with all reverence & low linesse, and so renounce himself as to say, it is meet that the Creator should have the upper hand of thee, and be thy master: that is a good beginning. Truly this lesson might hold us tack three days, yea and three months too. But it is enough for us if we know the effect of that which I have touched, that every man may think upon it at leisure. You see then that the first lesson which it standeth us in hand too muse upon if we mind to live and die quietly, and not too be plucked out of the world by force and violence: is to submit ourselves to God's good william. And the second is, that we know to what end and intent we be put into this world: for without that, are we not as brute beasts? An Ox knoweth not wherefore God created him, nother do all other beasts also. But man cannot be excused. For he hath wit and reason, and God calleth him further than the world, to the intent he should know that his life is but a wayfaring. The brute beasts know not what death is, till men have brought them to it, and cut their throats, or till they die of some mischance. Then do not they discern between life and death: but men have the understanding thereof: yea and our Lord doth daily set mirrors of our frailty before our eyes. Now if we think not upon them, I pray you are we not tooto brutish? Nay, which worse is, the brute beasts must condemn us. For although an Ox know not wherefore he is created: yet doth he still follow some order of nature. Why holdeth he down his horns and boweth his neck to before the yoke, but because our Lord hath given him his lesson without will and without understanding, so as the poor beast hath an inclination to do that which is his duty? And is it not a shameful thing, that men in the mean while are more stubborn than Oxen, Horses, or Asses? So then let us learn wherefore God hath set us in this▪ world, and to what purpose we live here: that is to wit, to the end we should know that we be set here but as in a journey, and that we be lodged and sustained here on earth at God's cost, and that therefore we must hung wholly upon his grace, feeling him to be our Saviour and father, according as he showeth himself towards us by his doings, when we be given to serve him. Thus than ye see the second point that we have to bear in mind, if we purpose too die willingly, and not to be plucked hence by violente force of God's hand. There is a third, which is the chiefest of all: and that is the heavenly life. For death is always terrible to us of itself: and we cannot but be afraid when a man doth but speak to us of it, and we be stricken with some astonishment if we do but think of it. And therefore Saint Paul sayeth, that we desire not death, and that it is impossible for a man to be brought to desire to die: we shun it as much as is possible. And why? For God hath imprinted a feeling in us, that death is a curse and as it were a diffeating of nature, and a changing of God's order from that which it was before man sinned. So then, we cannot but shun death, even because it is contrary too our flesh, and the terror thereof dismayeth us by reason of the knowledge that God hath given us. And therefore Saint Paul in the forealleadged chapter sayeth, that we desire death, not in respect of itself, but because we know that as yet we are but as it were in transitory dwelling-places. What is our body? It is so corruptible a thing, that the leaves of a tree are not so soon rotten as we be. But we know that there is a house prepared for us, and that when we be restored to the heavenly glory, we shall be lodged, not as in a little shed under leaves that are soon rotten, but in an everlasting house that is full of glory. Seeing then that we know that God calleth us to so happy a life, and giveth us assurance of it in our Lord jesus Christ: we need not to shun death, sith that thereby we enter into the full possession of our salvation. To be short, we come not to death as the unbelievers do. The unbelievers say, I know not whither I go. If they have any opinion of the immortality of their souls: either they must needs be dismayed at it, when they know that God shall be their judge: or else they shall be sotted in such wise, as they shall think there is no better life than this. But for our part, it behoveth us to know, that God hath created us after his own image and likeness, to the intent to gather us up to himself, and that we should be sure that he will do it, if we refer ourselves wholly unto him, following the example that our Lord jesus Christ showeth us. Father (sayeth ●ee) unto thee do I commend my spirit. Then let us learn too say freely unto God, Lord I yield my soul into thy hands. Thus ye see how we shall be safe when we know that God is the keeper of our souls. Thus ye see how we shall go gladly and with a good will unto death, because our souls are in Gods keeping, till he knit them to their bodies again in his coming at the last day. When we be at this point, then to confirm the said prayer withal, thou mayst add, Thou hast redeemed me o Lord God of truth. Lo how David speaketh: and jesus Christ hath used the same, to show that it is a request which ought too be common to all members of the Church. So then, to the end that we doubt not of Gods receiving of our souls into his keeping, when we betake them to him unfeignedly: let us know that he is the God of truth, in so much that he will not suffer us to perish whatsoever befall us, so we have the heart and mind to put ourselves into his hands.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him to have pity upon us wretched creatures: and because we be so loath to follow that which he showeth us, that it may please him to establish us in such a zeal by his holy Spirit, as we may never serve, nor be turned from the right way wherein he shall have once set us. And for as much as so long as we live in this world, we be inclined, yea and given up to many vices and imperfections: let us pray him to grant us the grace to resist them in such wise, as he may be glorified by our confessing of his name, whither it be in life or death: and that in the mean while we may be knit too him by faith and hope, so as we may persist therein too the end, and until he have gathered us into the everlasting heritage which is purchased for us by our Lord jesus Christ. That it may please him too grant this grace not only to us, but also too all people and Nations of the Earth, bringing back all poor ignorant souls from the miserable bondage of error and darkness, to the right way of salvation, for the doing whereof, it may please him to raise, etc.   

The xcix Sermon, which is the third upon the xxvij Chapter.  
8 What is the hope of the hypocrite when he shall have heaped up, and God shall have plucked away his Soul?  
9 Will God hear his cry when trouble cometh upon him?  
10 Will he set his delight on the Almighty? will he call upon God at all times?  
11 I will teach you what is in the hand of God, and I will not conceal from you what is with the Almighty.  
12 Behold, ye have seen all these things, and why do ye vanish away in vanity?  
WE saw yesterday, that if we will judge of the state of men, we must not rest upon this present life, but we must go further: for if we look no further than to the life of man: we shall see that it is but as a shadow, & although it were granted that he had all his own heart's desire, so as god would give him whatsoever he would wish: what were all that but a smoke that passeth away out of hand? Therefore it behoveth us to come too the hope that job speaketh of here, that we may have skill to discern whither a man's life be happy or unhappy. And he bringeth us purposely unto death, declaring that sith the unbelievers or despisers of God are plucked out of this world by violence: it behoveth us to conclude, that they be all unhappy, and that the pleasures, riches, honour, & such other like things which they have, are but deceitful vanity, and we must not busy our heads about them. Therefore when a man liveth after such a sort in this world, as he knoweth himself to be in God's hand, so as he resteth & disposeth himself upon his goodness, and therewithal is ready to remove hence as often & whensoever God shall call him, assuring himself that his everlasting abiding place is not here but in heaven: then is he in the case that he may be deemed a happy man. But as for him that regardeth not God, ne trusteth in his goodness, ne knoweth himself to be in his keeping, but would fain devil ever in this world, and cannot be gotten hence but by force and constraint: although such a man have all that he can wish for a time: yet is he but a wretched creature. And for the better confirmation of this matter, job addeth as now, That God will not bear the wicked when they pray, not not even in the mids of their distresses. This deserveth too be well marked. job showeth wherein the chief weal that we can have or wish to have consisteth, namely in having recourse unto God, & that he be merciful to us to secure us at our need. Let us put the case that a man had all things else that could be imagined, and yet wanted this: surely all the rest were nothing worth, but should be turned into his bane. What if a man laugh, what if he live in joy and pleasure, what if he have goods enough and to much, what if all men honour him, and (to be short) what if he seem to be a Petigod here by low as in a Paradise? yet if he have not this privilege of resorting unto God, with full belief that his resorting to him shall not be in vain, but that his requests shall be granted: all that ever he can have beside, shall be but a curse to him, and an increase of his decay. Then let us mark well, that it is not for naught that job bringeth us here to the principal point of our whole life, as in respect of the weal that we can wish: which is that God should be at hand with us, and that we should resort unto him: that he should hear us, and that we should obtain our requests and be aided at his hand according to our need, and as he knoweth to be convenient for our welfare. And this is not done here only: but if we look upon the whole doctrine of the holy Scripture, we shall see that men are always unhappy if God look not upon them, and be ready to hear them. True it is that we conceive not so much, by reason of our great dullness: but surely if we had but one sparks of good understanding, there is none of us but he should perceive, that this doctrine is totoo true. So then let us open our eyes, and learn too enjoy this happiness, and know whereupon the same is chief grounded, so as we may understand, that if we have not God so favourable unto us, as we may resort unto him with assured trust and certainty that he will be ready to help us at our need: we be totoo wretched. And furthermore if we be in so good case, as that we can have recourse unto God: there is nother affliction nor misery, that can hinder us from being happy. For behold, the remedy that aught to suffice for all our miseries, is that God promiseth to strengthen us up, when we be as good as beaten down, to deliver us in time convenient, yea and to turn all our miseries to our welfare & salvation, so as they shall become as many furtherances to help us forward to the everlasting life, & he will make us perceive that he sent us not any thing, which was not convenient and behoveful for us. Such promises serve to assuage our sorrows: and moreover, every one of us may glory in them, according also as S. Paul speaketh in the fifth to the Romans. For under the peace that he maketh mention of there, is comprehended that which job speaketh here. We can have no peace with God except we be sure of his love, so as the gate be open for us to have access unto him. When we have that once (sayeth S. Paul:) we be sure & fully persuaded that we be the children of god, so as we may glory of the everlasting heritage which he hath promised us. This in effect is all that job meant here by saying, will God hear the prayers of a wicked man? yea though he call upon him in his trouble? But here it may be demanded, how it happeneth that God refuseth a man that calleth upon him, seeing he hath promised that he will always be inclined to secure us, yea and that he will not tarry till he be entreated, but will prevent our suit: or at leastwise we be sure that as soon as we open our mouth, God will be ready to secure us, as he sayeth by his Prophet Esay. Howbeit in the other sentence that I touched afore, it is said, I will hear them before they cry. But here we see a threat which is clean contrary, which is that although the wicked have their recourse unto God, & desire him to have pity upon them: yet will he not hear them. The solution is very easy, if we weigh well what is said in the Psalm: namely that god is near unto all such as call upon him in truth. There the Prophet showeth, that many seek God, howbeit feignedly. By reason whereof we be convinced, that there is none other mean to rid us of our miseries, but only that God should take us to his mercy and be pitiful to us. The very unbelievers do calupon God without regard of him, notwithstanding that they have mocked at the religion, and at all things that are spoken to us in the Scripture concerning God's providence, & the mercy and grace which we must look for at his hand. Therefore if they be pinched with adversity, they cry out, alas my God. And what is it that driveth them thereunto? Even their mother wit. So the hypocrites and despisers of God may well have some form of praying. Not only to pray from the teeth outward while their mind is otherwise occupied: but oftentimes (as men may perceive) even with some hearty affection (for they be forced to it:) but yet is it not in truth. For they have not the knowledge to say, my God calleth me and allureth me to him, and I shall not be disappointed in coming to him. seeing it is his pleasure to reckon me in the number of his children: I will go to him, not upon a foolish rashness and presumption, but with obedience to the voice of my God, trusting to his promiss. The hypocrites cannot speak that language: and therefore they have no truth in them. For it standeth them in hand to have faith, & faith dependeth upon God's promises, which the ungodly never tasted of. Again, we aught to have a feeling of our miseries, so that when a man approacheth unto God, he must be abashed in himself, he must be sorry for his sins, he must hate himself, & he must acknowledge himself to be exceeding wretched. But the wicked & hypocrites have none of all this. Although then that they have their mouths open to call upon God: yet do they but unhallow his holy name, because there is no right meaning in them. And therefore they fulfil that which the Prophet Esay saith in his nine and twentieth chapter: which is, that they press unto God with their mouth & their tongue, but their heart is always a great way off. So then let us mark well, that when our Lord sayeth and avoucheth, that he will hear all such as call upon him: he meaneth that their prayer must proceed of faith, & men must have bethought them well of his promises aforehand, thereby to take boldness to come unto him: and yet that therewithal they must acknowledge themselves to be as they be that is to wit, forlorn, damned, & destitute of all goodness: and this must we be thoroughly persuaded of, to the end that we may resort to the fountain of his goodness & grace. Now can we not think it strange though god put back the hypocrites & wicked men when they come unto him. For they come not with a willing mind, nor with a pure affection, but they would fain shun God if it were possible. How beit forasmuch as they cannot shifted themselves from him: they come to him by compulsion. But what a coming is that? Therefore when we pray unto God, let us learn to offer him free eharted sacrifices, and let us come to him with a willing mind: assuring ourselves that without him we be destitute of all that we have need of, and of all that pertaineth to our welfare. Furthermore, let us not doubt of his favour and mercy towards us, seeing he hath promised us them: but let us always believe that he is ever ready to receive us, and will not be deaf to our desires when we come to crave them at his hand. Lo how we shall be heard at God's hand. And job setteth down purposely, Wben trouble cometh upon the hypocrite: because that then we know and feel how available our prayers are, and what fruit they yield us. True it is that God showeth his goodness towards us every minute of an hour: and although we perceive it not by and by, yet doth he preserve us from the miseries that hung over our head, and putteth his hand betwixt us and them. So then, we cannot but be acquainted with God's grace in the time of prosperity, & know that we be maintained by the same: but yet have we not so certain and evident experience of his favour & help, in prosperity, as in adversity. Forwhensoever misery pincheth us, and death threateneth us, we have the wit to discern that we were forlorn and fordone, if God should not step before us to rescue us. And in good sooth how should we be troubled, if we had not that consideration? You see then an evident demonstration, that God hath had pity upon us. And so, affliction is the thing wherein God showeth himself chiefly to be our saviour. And here ye see why it is said in the Psalm, Thou shalt call upon me in the day of thy trouble, and I will hear thee, and thou shalt glorify me. But is it therefore to be said that we must not seek unto God, but when we be in necessity and at the last cast? Not: for we should be too reckless if we should tarry till such constraint came. Then behoveth it us to call upon God at all times, as shall be showed anon. But yet doth our Lord provoke us by scourging us, & in so doing he correcteth our slothfulness, & quickeneth us up to come unto him. It is expressly said, that that is the time wherein we must call upon him, and that that is the very due and convenient season, according as it is said in the two and thirtieth Psalm, that the righteous shall seek God in due time: that is to say, when their adversity presseth them. Not that we have not occasion to do so continually: but because we have more occasion then, than at any other time. And hereby we be warned, that whensoever we be pinched to the uttermost, so as we can abide no more: we must not faint, but rather take courage to come unto God, knowing that he allureth us, not only by word of mouth, but also by his doings: and that he not only reacheth us his hand and willeth us to take it: but also doth as it were draw us by force, by reason of the great sluggishness that is in us. Lo what we have to mark in this strain. Now herewithal let us understand, what is the fruit of our faith. It is, that in all our adversities we be right happy, and that all the curses which God sendeth upon men for their sins are turned to our welfare by means of faith, when we pray unto God, and have our recourse unto him. And why? For in the mids of our troubles he showeth himself our Saviour, and maketh us too feel that he is near at hand with us. After that job hath said so: he addeth, that the ungodly will not delight in the Almighty, nor seek always unto him. When he saith that the wicked man will not seek always unto God: it is a confirmation of that which hath been touched already: that is to wit, that we must not only pray when we can none otherwise do: but also that we must do it ordinarily, as in very deed we cannot pass one minute of an hour without God's help. And surely the favour that we look for at his hand, consisteth not only in delivering from death when we be as good as at the pits brim: but also in preserving us and in turning away evil from us. For we see that in this life we be continually besieged with a hundred deaths, and the miseries wheretoo we be subject, are without number. God therefore must be fain to guard us, and to be our wall and bulwark, according also as he sayeth by his Prophet Esay, that he is our fortress and shield, and so is he also named oftentimes in the Psalms. Ye see then how we aught to call upon God, not only when he toucheth us, and smiteth as it were with hard strokes upon us: but even when we be at our ease and rest, & perceive no danger toward: even then (say I) behoveth it us nevertheless to consider, to how many miseries our life is subject: that being persuaded that we can not escape them except God preserve us, we may run unto him and say, Alas Lord, keep us thou under thy protection, and by thy providence make us able too pass through so many deaths which hem us in round about. And this must be done both evening & morning. Moreover we know: (without going any further) what temptations assail us daily. And therefore when we pray unto God, it must not only be that he should preserve us from the dangers wherein we are concerning this present life: but the chief point is, that he should reach out his hand to deliver us from Satan's temptations, and not suffer us too fall into evil, according as there are deadly downefalles whereinto we may tumble every minute of an hour, if we be not held up by his power. So then let us mark what need the faithful have too be so defended and shielded by God's hand. For when Satan cannot overcome us on the one side, he undermineth us anew both before and behind, and he assaulteth as well at one side as on the other, and as well above as beneath. He hath so many fiery and burning darts, that he would wound us to the death, were it not that God doth defend and preserve us. So then it is not enough for us to pray only once a day, or when the need itself constraineth us: but it standeth us in hand to do it continually, and to make an ordinary exercise of it. And thus ye see why it is said, that the wicked prayeth not at all times unto God. But there is yet one point more which we aught to mark well. For Job's intent is to do us to wit, that whereas the wicked man doth now and then make countenance to pray, yet doth he not continued in that mind, he proceedeth not constantly and after one continual rate. And here ye see wherein the prayers of the hypocrites differ from the prayers of God's children. For an hypocrite, without examining of his own heart, will well-enough do the same thing that God's children do: to outward sight he will pray unto God, yea and he will acknowledge that he hath need to do so. But if the lest temptation in the world light upon him, he fretteth with himself & meddleth no more with calling upon God, but grunteth against him, and foameth up such rage, as he showeth well that he nother depended upon God before, nor trusted in him, nor sought him with a rightmeening mind, and that all was but counterfetnesse. Thus ye see how the hypocrisy of the faithless is discovered, when our Lord handleth them not after their own liking, but holdeth them shut up in some distress. For than they fret & fume against him. But contrariwise if God scourge the faithful man that hath prayed to him in his prosperity, & in the time of his rest: he ceaseth not to hold out still, in beseeching him to play the surgeon in healing of the wounds that he hath made. To be short, God's children continued in prayer, and have the said perseverance or holding out, in so much that although God afflict them, & seem to turn his back too them, & to be deaf to their requests: yet nevertheless they hold on still, and never give over clean. Contrariwise, if God grant not the faithless their request as soon as they pray unto him, if he pleasure them not by and by, if he perform not their desires without delay: they think they have lost their time. And so we see that the fashion of praying a right, is first, not to tarry till extremity compel us: but rather to be doing aforehand as need is that we should, praying God to prevent us with his gracious goodness. Take that for one point. Again, if we be in trouble & distress: let us not cease to pray, as well as if we were in prosperity. For although God seem not as then to favour us, but rather to be an adversary & an enemy unto us, by the estimation of our fleshly understanding: yet behoveth it us to exercise our faith in calling upon him: and whereas it may seem to us that we have not availed a whit by praying, but rather that God is deaf to our requests: yet notwithstanding let us hold on still, & not leave off. But when we have sighed & sobbed to day, if we feel no assuagement by it, let us return to the same remedy again tomorrow. In good faith, ye see that although a sick person perceive not that his Physician hath done him good at the first: yet will he not cease to believe his counsel still. And is it meet that we should put more trust in mortal men, than in our God? So then let us weigh well this saying that is set down here for praying continually unto God: and let us think, that it is too no purpose for us to go too God at starts, to desire him too have mercy upon us: but that we must do it diligently, and every man stir up and task himself to it both evening & morning, saying: What? wretched creature, sleepest thou here? Knowest thou not what need thou hast that thy God should aid thee? And again, if we be afflicted, and suffer adversity: let us not cease to call upon God, nother let our hearts fail us, assuring ourselves that our afflictions shall turn to our welfare and soul-health. But let us hold on all the days of our life, yea & let our holding on be such as we may be importunate, according as our Lord jesus Christ showeth us in the parable, where he exhorteth us to pray without ceasing, although God show not by effect at the first, that he heareth us. But there is yet further, that the wicked man will not set his delight in God, which is a notable saying, & containeth a good lesson. For here job putteth a difference betwixt the pleasure or joy that God's children and the faithful sort have: and the pleasure which the faithless take. Hereby we understand, that all skorners of God, all malicious persons, & all loose livers, (although they seem to be the happiest folk in the whole world) are unhappy, and there is nothing but wretchedness in them. On the contrary part, although the children of God be taken to be forlorn, wretched, & as it were damned creatures: yet are they right happy because they set their delight in God. Thus see we a sentence right worthy to be well marked, and to be called of ten times too remembrance. There is none of us but he desireth to have joy: and yet in the mean while we know not what the true joy is, nor wherein we aught to take it, nor whereunto we aught to refer it. And that is the cause why the joy of this world is cursed by the mouth of Gods own son, who sayeth: woe be to you that laugh. And why? Will God have us to be always sad? Is God grieved and offended that we should make any mirth? To what purpose serve the texts where it is said that God would fain have men to be merry, and giveth them wherewith to be merry? For he not only vouchsafeth too give them nurrishment and sustenance: but also giveth them abundance wherewith to be merry. How comes it to pass then, that our Lord jesus Christ curseth the laughter of the world? It is because men besotte themselves in their mirth. And what is their joy? It is a clean forgetting of themselves, and a turning away from God, according as we see that most men cannot be merry, unless they thrust God a good way off, and run riot, and give themselves to such superfluity, as there remaineth no more wit nor reason in them. For somuch then as men do so pass their bounds, needs must their mirth be cursed. To bring examples hereof is needless as now: would God the thing were not so much known and practised as it is. But what? There is not that man of us all, that findeth not the same vice in himself. For if there be any talking of God, we would fayne that it were quickly at an end. I say [it were ill with us] if our Lord made us not to feel the sweetness that we find in him. For he that hath once tasted of that, can never have his fill of talking of God, but will prefer the minding and musing upon God, before all the pleasures in the world. But as for those that are given to vanities, they stand upon thorns till they be gone, when there is any speaking of God. And why? For that is a melancholic matter to them. And truly we see, that both in feasting and in talking, & in such other like things, it is but a trouble to the whole company to have mention made of God. Therefore let us not think it strange, that God pronounceth this horrible curse against the mirth of the world, seeing it is so froward that it runneth quite out of square from the right way, and keepeth not itself within any bounds, nor can be merry but in all wantonness and disorder. So then let us come back too that which is said in the law. Thou shalt be merry in the presence of thy God. This lesson of being merry in the presence of God, is of great importance. And it cannot be done, without acknowledging, that all the good things which we have, do come of him, and that he giveth us them to the intent that we should take him for our father, and yield him thanks, acknowledging him to be the fountain of all goodness, and that we aught to stick unto him. To be short, they that rejoice in the presence of God, stick not to creatures, nor to any of all these corruptible things, but do know that it behoveth them to impute all things to Gods fatherly goodness, and to receive the benefits which he bestoweth upon them, as a confirmation of his love and favour. Thus ye see what it is to be merry or too rejoice in the presence of God. Contrariwise how far the unbelievers? As I have showed already, they cannot so much as laugh or be merry, but they must as it were separate themselves from God, & turn their back upon him, yea and quite and clean forget him. But such manner of mirth is cursed. And so we see now what Job's meaning is. For he judgeth of men's happiness as he aught to do, he resteth not upon the things that are seen: for it hath so fallen out, that the very heathen men could skill to say of this imaginative happiness, that it is like a fair picture. Look me upon an Antic of timber, it is well guilded over, and it glistereth marvelously: but within it shallbe eaten with moths or other worms: evenso is it with all the brave lads of the world, which laugh at God, to sport themselves withal. For they may well have both credit, and riches, and pleasure: and they may be thought to have the happiest life of the world: but in the mean while they be worm-eaten within, & their wicked conscience playeth the hangman, and ceaseth not to torment them, so as they wot not where they be. And forasmuch as they cannot call upon God, they must needs be without hope of mercy, and without certainty too stay upon, and always in fear, because they know not how long they shall abide in that plight. To be short, they must needs be as blocks and brute beasts. But on the contrary part, ye shall see the faithful ones merry even inaduersitie. For when we have cast our eye upon God, and behold his fatherly countenance towards us: this only saying will comfort us, wherein he assureth us that he will not lay more trouble upon us, than we shall be able to bear, but will give us a good end of all our adversities, and that when we shall have endured them patiently, we shall feel that they have profited us too our salvation, because it was expedient and profitable for us to be chastised at the hand of our father, too the end he might draw us away from the vanities of this world. Now we see that which I glanced at afore: that is too wit, that although the saythlesse have all things that men are wont to wish: yet is it but vanity and leazing: and contrariwise that although the faithful be oppressed with many adversities, yet they cease not to be right happy, because they call upon God, and are able to rejoice in him, forsomuch as they know themselves to be in his favour, and that he chastizeth them after such a sort, as he turneth all things to their welfare. And heerewithall let us bear in mind, in what manner men aught to be merry, as hath been said afore. True it is that our Lord giveth us cause and occasion of mirth, in that we have bread to eat, and wine to drink, and other benefits necessary for this life. For there are divers sorts of the liberality that God bestoweth upon us: as when he giveth a man issue, when he sendeth him goods, and when he maketh him to prospero in such other like things: behold, it is always a matter to be glad of. But after what sort must we be glad? Even as in the presence of our God, as I have alleged afore. Would we then be merry in such wise as God should bliss our mirth, and like well of it, and that it might be as it were in his sight? Let us have an eye unto God, and acknowledge ourselves to be beholding to him for all our goods, and honour him for them. Furthermore let us have such a longing after him, as we may learn, not to beat our brains about these present things, nor to set our hearts upon them: but to assure ourselves that this world passeth away, and that we ourselves must pass away too, yea and that right swiftly, and therefore not to tie ourselves to them, but too go still forward unto God as too the very end of our race. Now job addeth immediately, That he will teach them what is in the band of God, and what is with the Almighty. Yea and he addeth, that his friends were very unwitty, sith that they had seen all those things, and yet nevertheless did speak so aukly, according as we have seen before. But job hath already put a sufficient difference betwixt God's children and the unbelievers, showing that we ought not to deem any man's life unhappy for the outward show that appeareth for a day or twain, or for a little time: but that we must enter innermore, and search what is in the heart, yea and we must come to the hope that is in them at their death, and look whither while they may live here, they be joined unto God, and call upon him and flee to him for refuge, and yield themselves wholly to him, and rejoice in his goodness: and whither that at their death they be able too commit themselves too his keeping, and to betake their souls to him, believing that they be safe when they be in his hand. For these are they that are happy. Contrariwise, such as are esteemed to be honourable, such as are in authority, such as live in delight and pleasure: such are always unhappy, because they separate themselves from God, who is the wellspring of all welfare: and when they come to death, they trust not in him, but are as it were haled away by force, whereas they aught to put themselves quietly into his hands. job then hath sufficiently distinguished all these things already, but yet his intent is to confirm his matter better. And therefore he useth this preface, that he will show what is in the hand of God, and what is with the Almighty: and he continueth still the same matter which he dealt with before: which is, that if we intend to judge rightly, we must not rest here below: but we must pass beyond the world by faith, and look upon God's judgements after another fashion. For behold, the thing wherein Job's counterparties were deceived, is that they judged after the present state, and would needs rest upon these inferior things. job therefore showeth, that it behoveth us to go to the hand of God, yea and to mark that his judgements are secret: as if he should say, such as rest only upon this world, and cast no further but how things are disposed presently: shall always have an untoward & misordered judgement. And why? For our Lord calleth us to him, and telleth us that although he execute his judgements in part, and disclose them to us after such a sort, as we may perceive some incling of them: yet doth he reserve many things in his own hand still: like as a prince will not disclose all his mind at once, but will publish so much by proclamations, as he knoweth to be expedient for the governing of his people. Also a man in his own private house will say so much as shall be for the good ordering of his household, and keep the rest to himself which is not necessary to be declared. Now if mortal men take such liberty: what shall God do▪ Is it meet that our Lord should show us all his justice and wisdom here, and make all his ordinances known and apparent to us, and keep nothing to himself? Wither were that to go? Now than we see what Job's meaning is. He rebuketh the froward pride of men. For that they will needs enclose Gods mighty power, rightfulness, and wisdom within the state of this present world, so as it might be discerned. But on the contrary part, no not (saith job) it is the hand of God that we must look unto, to know what is in him. And how shall we know it? By faith, and not by our motherwit: for we shall never reach so high by that. But by faith we may espy, that God reserveth many things, yea and that he reserveth them in such wise as it behoveth us to be patient when we see all things troubled & turmoiled, and to tarry till God make us to behold the things that are concealed from us as yet. Thus we see that the doctrine which we have to gather of this strain, is in effect that we must so profit ourselves by all Gods works while we be in this world, as we may be able to apply them to our use. As for example, when we see God show himself merciful in one case and rigorous in another: let us learn to trust in his goodness, and to walk in his fear: how beeit with such regard of his apparent works, as we may in the mean while assure ourselves, that he reserveth things to himself which are not seen yet. As how? As now good men are afflicted: and although they have their recourse unto him, yet he seemeth not minded to help them. It is seen that the plain meaning sort & such as have lived without doing any man wrong, are troubled with extremity, and as it were laid open to the spoil, and God maketh no countenance of delivering them: and that contrariwise the wicked sort do triumph and harden themselves in their naughtiness, bearing themselves in hand, that they may misuse God without fear: and God winketh at all these things. Nevertheless let us not be grieved and offended when we see things in such disorder, and that God redresseth them not at the first push. And why? For it behoveth us to call to mind how it is said here, that God hath many things in his hand, which he reserveth to himself. Why doth he so? Though we know not the cause, yet must we humble ourselves. For all our wisdom consisteth in submitting ourselves to the good pleasure of our God. How beit for as much as he intendeth to exercise our faith by it, and that we should learn patience by experience: let us not refuse to submit all our whole understanding thereunto. Again, seeing that God showeth us his works in part: let us not be so blind as not to see that which is apparent. For we need not to make any far search to get some taste of things: if we list to look upon them, there is enough to teach us. So then let us not shut our eyes wilfully, nother let us plonder away in vanity as they do of whom job speaketh here. When God weakeneth us, let us be sure that his mind is, that we should so know his works, as we might yield him his due honour, & not rest upon present things, but fall to concluding that there is a judgement which it behoveth us to hope for, and that there all things shall be brought into their right course. And therefore let us not vanish away in vanity, that is to say, let us not be turned nor drawn away by worldly things: but let us recover ourselves to the hope that God setteth afore us, which is, that jesus Christ will come to gather us to himself, and that we shall then see how our trusting in him and in God his father is not in vain.  
But now let us fall down before the face of our good God with acknowledgement of our sins, praying him to humble us in such wise, as we may have our recourse unto him only, and that forasmuch as it pleaseth him to handle us so gently, and to make us feel his goodness so many ways, to the end we might be moved to come unto him: he will not suffer us to gad after our own delights and lusts, but that when he hath once brought us into the right way, we may never be turned out of it, so as we may always go forward more and more, till we be come to the heavenly heritage whereunto he calleth us. And so let us say, Almighty God our heavenly father we acknowledge and confess according to the truth, that we be not worthy to lift up our eyes to Heaven, to present ourselves before thee, nor to presume so far as that our prayers should be, etc.   

The. C. Sermon, which is the fourth upon the xxvij Chapter.  
13 Behold what the portion of the wicked is with God, and the heritage that the extortioners receive of the Almighty.  
14 If his children be multiplied, they shall be put to the sword, and his offpring shall not be satisfied with bread.  
15 Their remnant shall be buried in destruction, and their widows shall not weep.  
16 Though they heap up silver as dust, and gold as clay.  
17 The righteous shall clothe himself with it, and the innocent shall divide his silver.  
18 He shall build his house as a moth, and as a watchman maketh his lodge.  
19 When the rich man sleepeth, he shall not gather aught: he shall open his eyes and nothing shall appear.  
IT should seem at the first blush, that job speaketh another language here than he had done afore, & that he says & unsaies, and agreeth with his counterparties: nevertheless we have seen already that his meaning is not so. How then shall we take the things that he speaketh here. For ye see, that the cause why he hath strived with those that came to comfort him, is that God doth not always punish men in such wise in this world, as that it may be thoroughly discerned and seen by eyesight: and now he holdeth the self-same opinion that the others have hold. But let us mark, that job in this place speaketh not after his own meaning, but putteth the case that it were as the other have said at leastwise in part. And surely we shall see in the next Chapter, how he overthroweth these things, & showeth briefly that God's judgements are hidden from us (as he had said heretofore) and that we cannot comprehend them: for he will compare gold & silver with wisdom. For although that gold and silver likewise be a metal full of dross, and can hardly be discerned of what value it is before it be fyned: and although it be hard also to found the veins of it, because they be hidden in the earth: yet are the mines both of gold & silver found out. But as for wisdom, she dwelleth further off from men, they cannot found her by digging deep downward, nor climb so high upward as to come to her, unless God give her: hereby job meaneth, that it is a very hard point of wisdom, for us to comprehend God's judgements, and that we must not make a grounded rule of them, as though we had the perfect and full knowledge of them here in this world. So then we see in effect that job is not contrary to himself, ne condescendeth to the talk and doctrine of those that have hitherto resisted him: but rather declareth, that that which they have spoken is partly true, howbeit not altogether, because God's judgements are not executed ordinarily in this present life, although we have now and then some signs of them, and that is all. Now we see what Job's intent is: and it remaineth that we make our profit of this doctrine. We have two things to mark in this sentence. The one is, that the contents hereof, are a declaration of the punishments that God executeth upon the wicked, that is to wit, when he listeth to punish them in this transitory life. And for the other, we have to mark, that when God thinketh it good, he deferreth those punishments, and reserveth them in such wise, as they be not seen at all in this present life: and yet that we must not be out of quiet for it, as though God were asleep & executed not his office. For he knoweth wherefore he delayeth. The reason is unknown to us, but yet it pleaseth him to do so, and his will is the rule of all equity and right. Thus ye see the two points whereunto it behoveth us to bring back all that is contained here. Now as touching the first point, let us mark (as I have said already) that it is not without cause that God hath threatened too punish the wicked and the transgressors of his law, after such a fashion as they shall even have their portion and heritage with him. Hereby we understand, that if men scape unpunished here below, and no man taketh vengeance of their misdeeds, and of the outrages and extortions that they have committed: God who is above will not miss them. Therefore at length they shall come to their account, and that shall be as their portion or heritage. For although they be not punished at the first day, yet will God work in the end. According too that which I have declared already, I say, we must not make it a general rule, but yet shall it fall out so oftentimes. Then let us learn to have an eye unto God in all our life, and let us not think ourselves discharged when we be escaped the hands of men, nother let us flatter ourselves thereupon, as though we had made a fair hand: but let us have an eye to this heritage which God telleth us that he hath prepared for such as have lived amiss. Like as the son and heir of a man shall not possess his father's goods and lands at the first day, but shall be owner and master of them in time: so on the contrary part God punisheth not the wicked sort incontinently when they have offended: but yet is their possession kept for them in the end, and shall be reserved certainly for them, as an heritage whereof they cannot be disfeated. Mark that for one point. And now it is said, That if their children be multiplied, they shall go to the sword, and their of spring shall be overthrown, so as it shall be buried in destruction without any remedy. By these sayings we understand, that God not only punisheth the wicked and the despisers of his majesty in their own persons: but also extendeth the same vengeance even unto their children. Truly we will think this strange to our own understanding. But it hath been declared already heretofore, that God may punish the children of the wicked, without doing them wrong. And why? For we are all cursed in Adam, and bring nothing but damnation with us out of our mother's womb. Now than if God leave us in our own state, all of us both great and small are already appointed to destruction. If God should rend up the whole world and plunge it into the bottomless pit: might he be accused of cruelty? Not: For his gentle handling of us cometh of his own mere goodness, and not of any desert of ours. Then if he withdraw his grace from the offspring of the wicked, and to punish the fathers, do wrap their children in the like destruction, so that for somuch as the father hath run further and further into wickedness, his children must be feign to fill up the iniquity of their auneester, and to have his punishment cast into their bosom, as the Scripture saith: let us not think it strange, for God knoweth wherefore he doth it. Truly if we should stand reasoning after our own imagination, we would think there were some reason that he should not do so. But it is a devilish malapertness too measure God's works by our own reason and understanding. And herewithal let us bear in mind also what hath been declared: that is to wit, that all mankind is foredone and damned in itself, and that God may deal rigorously with them without blame. For our salvation cometh not of ourselves, and when God assureth us of it, he doth it not for our desert or worthiness, but of his own mere mercy as I have showed afore. And so we see that God aught to be glorified in the rigour that he executeth upon the wicked, when he punisheth them in the person of their children. And it serveth to cast the greater terror upon all the despisers of God, when they be threatened that they shall be punished even in their offspring: like as on the contrary part, when our Lord saith that he will be gracious and pitiful, to show mercy in a thousand generations too such as love him and obey him: he meaneth thereby to assure us the better of the infinite love which he beareth us. For when we know that God thinks it not enough to love us and too take us for his children, but vouchsafeth also too call our children for our sakes and favour: is it not a substantial proof of his singular goodness? Have we not so much the more cause to rejoice in our God, seeing that he not only receiveth us to himself, but also maketh our children partakers of the same grace? Furthermore for as much as men are dull upon the spur, and bow not easily when God threateneth them: it causeth him to say, that when he hath punished them in their own persons, the same rigour must be feign too extend even unto their posterity, yea and that even after their decease he will not cease to show how sore he hated and abhorred them, by punishing their offspring. Sigh it is said so, needs aught the wicked to be terribly afraid, yea though they were harder than stone. How now [may they say.] How great will God's vengeance be upon us, seeing that even our children shall be wrapped in it, and that the fragments thereof shall fly to our posterity even after our death? If our issue must perish through our fault: how great and terrible shall our own destruction be? Thus than ye see why our Lord doth expressly threaten the wicked to punish them even in their children. It is to the end that we should be touched nearer the quick with fear, seeing that men are so dull and hard-hearted of their own nature. But let us come now too that which was touched in the beginning: that is too wit that God's justice may be seen, how be it not always. We see then that the children of the wicked do soon melt away: and if they have goods, those wanze away too: and when they seem too have wherewith too feed, yea and too fat themselves thoroughly: men are abashed to see how suddenly it wasteth away, and no man can tell how, but that it is seen to be so. So than if we look wisely upon God's judgements, we may well see by experience, that it is not for naught that the Scripture saith, that God will punish the wicked in their offspring. Look upon a man that shall have endured great unquietness and pains all his life long too gather goods: In deed he heapeth up a great hoard, and it shall seem that his riches shall never fail in his successors: and yet all is consumed to less than nothing. To whom or to what cause may such change be imputed? Let us conclude that God putteth too his hand. Wherefore let us not be blinded when our Lord worketh after that fashion: but let us learn to take warning by examples, that we be not carried away with covetousness, ne imagine that man's welfare consisteth in much gathering: but rather let us make account only of God's blessing as of the thing that nourisheth us, and will continued to nourish our children also. If God reach out his hand to feed us, it is enough for us: let us pray him to continued it still: and that in such wise as we may perceive him to be a loving father, and assure ourselves that he will not fail our children after our decease. But for as much as the wicked do take so great pain to enrich themselves: the riches that they heap up, shall be an occasion to cast their chlidrens into deeper destruction than their fathers. And when they think themselves to have done marvelously well in gathering much: they do but twine the halters that shall draw their children to destruction. For had they made them too learn but some simple handicraft that they might have walked conscionably: the same would have been a good heritage to them. But when they leave them possessions: they become so blind with them, that they give themselves to all naughtiness, and so their riches must needs be an occasion to make them abhorred both of God and man. For God can not bear their pride. And men also are provoked against them, because that upon trust of their riches, they take upon them to do every man wrong and annoyance. God therefore is forced to bend himself against them. Again, if they be accustomed too dainty fare and drunkenness, they can not get out of it: and that is a cause to make them give themselves over to all evil in the end. Now look as the wickedness increaseth and augmenteth: so also must God's vengeance grow hotter and riper. Then let us mark well, that when we see such changes, and that the goods which are wickedly gotten by the fathers, are scattered and wasted away in the hands of their children, thereby God showeth us, that his denouncing of such threats is not in vain. Mark that for one point. But yet therewithal let us mark also (as I began to say already) that that is not continual. For divers times God taketh away the goods of the godly and of their children, so as they be quite stripped. And why doth he so? Even for some reason that is secret to himself, and unknown to us. Nevertheless we know that the same is for their welfare. For by that mean he intendeth to enure them too patience, or too take away the occasion of falling asleep here below, or else (to be short) he mindeth as it were too minister some purgation to them or to let them blood, because he seeth well that the abundance which they possess, would be as a noy some superfluity to them. When a surgeon letteth a man blood: it seemeth to be to his hurt, and in very deed it is the self-same way whereby a thief murdereth a man: but yet the letting of him blood by the Physician, is for the curing of his disease and for a good cause. Even so it happeneth oftentimes, that God bereaveth the righteous men of the goods and substance which he hath given them: or else that he impoverisheth their children: and his so doing is not too the end that we should take it for any punishment: but clean contrariwise, it is (as I have said) a purgation that he useth towards his children: and thereby also he draweth them back from being entangled in these worldly goods, lest the same might be an occasion to bring them and all their offspring to destruction. You see that the execution of God's judgements where of we have spoken heretofore is not continual: and therefore we can not make a general rule of it without exception. But let us come back to that which we have spoken of so often already: and which shall be declared in the next Chapter following: which is, that God's judgements are not always visible so as we might point them out to say, God dealeth always after this manner. So then, when so ever God punisheth any man, be it in his own person, or in his offspring: let us look well upon such examples, that we may profit ourselves by them. And if he wink at others, and punish them not at the first: let us tarry patiently till the day of the Lord appear. For so long as we be in this world, we be as it were in the night, by reason that things are so dark. But at the coming of our Lord jesus Christ, all books and registers shall be laid open, and nothing shall be hidden any more: and therefore let us tarry patiently for that day. Furthermore, if God scourage us, yea even in such wise as we may suppose that he hateth us, and persecuteth us as a mortal enemy: yet let us not therefore cease to humble ourselves under him, and too acknowledge the same to be a mean whereby he would draw us unto him: but let us suffer him too handle us as he thinketh good, determining with ourselves, not to be wedded too much to our own fancy. For what a thing were it if every man's life were in his own hand, so as he might say, I will have this thing to be thus, and that thing to be so? Where were our obedience? Again let us consider what wisdom there is in us to covet the thing that is good for us. Nay rather, clean contrariwise, we be tempted to wish the thing that serveth to our utter undoing. Thus than ye see what cause we have to bridle ourselves, and to put ourselves wholly to the good pleasure of our good God. Now it followeth, that when the wicked man shall have heaped up gold as dust, (as of treasure, apparel, household stuff and such other things, and also of Land) the righteous shall clothe himself with it. This may come to pass many a time and often, and when it happeneth, we must not be blind so as we should not discern the hand of God to far the better by it. It is said that a man may well turmoil himself, he may rise early and go late to bed, and yet shall be never the further forward for it, but rather the more backward, except God bliss him: and contrariwise that he giveth his faithful ones what so ever is meet for them, even while they lie a sleep. Lo here a threat, Lo here a promiss. We see it is not for naught that he said so. For he will make the faithful too prospero: and sometimes he will advance them in such wise, as that their goods shall grow between their hands. Again we see there are a number which never leave gathering all their life long, and yet for all that, God overthroweth them upon the sudden, in so much that when they have taken great pains, all slippeth away. We see it to be so: but do we see it always? No. Then let us learn to look upon God's temporal judgements in such sort, as we constrain him not to do at all times alike. For there is great difference betwixt the things that concern this present life, and the secret judgements of God. After the same manner must we judge of his promises. For there are promises that belong but to the present life: and we see not those promises performed always after one rate, but after as God knoweth them to be expedient for us. As touching the spiritual promises, that belong to the welfare of our souls, they be certain, and it behoveth us to conclude, that God will never disappoynte us of them. So then let us put a difference between the things that concern this transitory life, and the things that concern the heavenly life and the everlasting kingdom of God. As for this present life, we may generally well look that God should guide us in it, and hope that as long as he mindeth to keep us here, we shall be nourished by his goodness, and continued always under his shadow and sheelding: but we can not particularly determine, that he will give us abundance of goods, that he will grant us health, that he will deliver us from our enemies, or that he will help us by this means or that. We can not precizely point upon any thing: but it behoveth us to have our eyes seeled up: for God will have us too be here as in a battle. But when all is done, we can not fall but upon our feet as they say. For all the troubles of this world shall not let God from leading us too the salvation which he hath promised us, and whereunto he calleth us. The like is to be said of punishments. The curse of God is evermore upon the wicked: (that is certain) and although they be rich, although they triumph, although they be in credit and estimation: yet are they not able too call upon God, and therefore they have no rest in their consciences, but are continually disquieted, nother can they assuage their grief by the knowledge of God's goodness, for they have no drop of such knowledge as was declared yesterday. So than although God execute not his vengeance upon the wicked, to the open sight of the world: yet cease they not to be cursed in the mids of their prosperity: and as for the last punishment [at the day of doom,] they can not miss of it, they must needs come to it though they tarry never so long. Yea and when they have lived a long time in such wise as God may seem to have been favourable to them. to be willing to follow their lure in all things: the same is far worse for them, than if they had been chastised in the world. For they must be fain to pay a dear shot for the goods that they have crammed up in this world, for their sotting of themselves in all ryottousnesse, for abusing of his gentleness and patience, and for mocking at him, and at his doctrine, and at all religion. So then the last punishment which God denounceth against the wicked, can not miss them. But yet in this world it may well-enough fall out that they shall not be punished at the first dash, at leastwise that we can perceive. Now let us come to that which job sayeth. The wicked (saith he) shall heap up money as dust. For God to show his vengeance the better, suffereth the wicked to enrich themselves after such a sort, as they seem to be Seagulfes that swallow up all the goods of the world. And certess if a wicked man should never prospero: men should not perceive the punishment that is spoken of here, namely that when he is grown rich, and hath gathered much: yet he can not afterward enjoy it. If a man should ask those that take such pain to heap up riches, what their intent is: O (say they) I can not tell what may befall me: for I shall grow old, and I shall have need of succour, many overthwartes do befall men, I will have wherewith to help myself at my need: and besides that, I have children, and I will not leave them poor. Lo what their answer is which take so much pains to enrich themselves. Yea, but in the mean season, whither it be by reason that they restrain themselves from them (as divers of them be so niggardly, as it grieveth them to do themselves any good, and they dare not help themselves with their own, when they want) or whither it fall out that God snatcheth their goods out of their hands, (as now and then it happeneth that after he hath suffered them to have their full scope, he strippeth them quite end clean of them in one moment, and it is seen that they and their ofsping are become poor, and no man can tell how:) we see they can not enjoy the things that they have heaped together. And so we see that this threatening is executed upon many: namely, that the wicked shall heap up gold and silver and movables, and yet in the end good men shall come to be clothed with them. True it is that because God's children walk simply and plainly, they may want many things, and it may seem that poverty threateneth to attach them within a day or twain: but yet God provideth in such wise for them, as they always keep on their way still. We see then that the godly shall sometimes be clothed with the spoil of the wicked: but yet for all that, what a thing were it to make a certain rule of it, and too bind God to it continually? Wherefore it behoveth us to bear always in mind that God's judgements are not ever apparent and visible to be seen with men's eyes. When we see a wicked man rich, we stumble at it, saying what meaneth this? And when we see the wicked and the despisers of God honoured: it seemeth too us that God governeth not the world, and that things are guided by Fortune. Behold how faith is utterly defaced, when we go about to measure God's judgements by the things that we can presently see with our eyes. And therefore let us learn too suspend our judgements. Verily if God pluck the wicked men's goods out of their hands: let us understand that he fulfilleth the threat which we hear spoken of in this place. And if he do not: let us mark that he reserveth the execution of his justice until the last day, and that he will not bring things to perfection as now, because he will nourish our hope still, and not have us wedded to this world, nor seek our felicity here below as in a Paradise of pleasure, but to lift up our eyes aloft and to pass as lightly through this world as through a journey, knowing ourselves to be wayfarers and wanderers in this world, and that therefore it behoveth us to travel continually to the heavenly and everlasting heritage. As much is ment by that which followeth, which is, That the wicked man shall build his house as a moth, and that it shall he as a watchman's Caban, even such a watchman's Caban as watcheth the Vineyards. When the unbelievers and the despisers of God do build, they bear themselves in hand that they shall dwell in them a thousand years after their death. For doth not the stateliness that is seen in the buildings that are made by the despisers of God, show that they imagine an immortality in this world? They bear themselves in hand, that they shall prolong their life by their Palaces. When a man hath builded his house to continued for a thousand years, he believes that his house is tied to him, and that he shall by that means be renowned. But God scorneth such overweening. For this cause job compareth the houses of wicked men, too the houses of moths. How so? The moth marreth and wasteth all things, to make himself a lodging: he eateth cloth, he eateth fur, he eateth all that he findeth, and to be short, where so ever a moth lodgeth, it is always too another body's cost and hindrance, and yet notwithstanding there is nothing but corcuption and vermin in his lodging. When a vinekeeper maketh his Caban to watch the vineyards, it is but for three months: for as soon as the vinetage is done, down goes the Caban: and although no man set hand to it, yet it falleth down of itself. Even so it is said here, that the wicked men do make them stately houses, and bear themselves in hand that when they have builded after that manner, they shall devil in them for ever. But what? What are they themselves? Even as a moth, that is to say, they have nothing but corruption, and that must they be sayne to carry with them continually. seeing it is so: surely their houses will not continued long. True it is that they shall make a great show for a time: but in the end God will beat down their houses, so as they shall not abide in them any long while. Thus see ye a notable judgement that God executeth upon those that will make such estimation of themselves in this world. And for as much as we see examples thereof: we aught too mark them well, and thereby learn, not to nestle out selves in this world, nor to build by guile, wrong, and extortion. Let our building be according to the goods that God hath given us. And let not such as are well housed, besot themselves in their own lusts to nestle themselves here. For let men nestle themselves upon earth as much as they list. and yet shall it not bar God from plucking them away. Then let us keep ourselves well from making our nest here below: according as it will be said in the nine and twentieth Chapter, that job made his reckoning that his state should never change. But men beguile themselves in behighting themselves such everlastingness, and God also laugheth their fond presumption to scorn. And therefore if the godly be lodged after their own mind, yet let them count themselves as strangers in this world, and let them be always ready to part hence whensoever it shall please God. And if they have not the commodities that were to be wished: yet let them go for ward still, and learn to know that God advertizeth them by eyesight, that this is not the place where they must abide, but that it behoveth them to pass further. Thus than ye see what we have to remember when we perceive that our Lord will not have men too set their minds upon the things here below. Therefore let us travel the right way where he calleth us: and then shall we be blessed, then shall every of us devil in rest all the time that he hath to live, because we shall not be troubled with the unquietness which the wicked and the despisers of God have. Thus much concerning that point. And furthermore, although that both we ourselves, and also our houses be nothing but corruption: yet have we this promise to comfort us, that when we be restored fully to the heavenly glory, we shall have no more need of these material buildings here below, yea and that our body itself shall be another manner of thing than it is now. But yet therewithal let us learn also, not to build with snatching and catching and other lewd dealings. For that is the cause why our Lord doth so destroy the great Palaces that are builded, and throw them quite down. According also as we see the Prophets threaten, that they shallbe the dwelling places of shriek Oules, of wild beasts, of birds of prey, yea and of night-crows and wild woodwardes. Our Lord then doth it not but to avenge himself of the robberies and extortions that are committed for the building of great places, according as it is said in the Prophet Abacuk that when such as have bereft other men of their goods do build, there is as it were a choir between the walls, so as one wall shall cry out I am builded upon blood, and another, I of murder. Therefore let the faithful advise themselves well when they build, that it be not upon goods wrongfully gotten, if they mind too have joy of their dwelling. And therewithal how so ever the world go, let them not rest there, to make their nest of it: but let them be ready to remove, when so ever it shall please God. Now furthermore it is said, That the wicked man shall die, and not be buried honourably, and that he shall open his eyes, and see nothing. This serveth too conclude the matter that hath been treated of: for job meaneth, that it may well come to pass (and so it doth indeed) that the wicked shall stumble, yea even after he hath been advanced. For the thing whereat he looketh, is that our Lord exalteth the wicked, and afterward letteth them fall, yea even a deadly fall. For as touching their death, they are not buried honourably: and again, when they look about them, they find no succour, but are disappointed of their longing. Hear we have a fair looking glass of God's judgements, howbeit that we play not those which held argument against job: (that is too wit) that we go not about too enforce God too set things in their perfect state. For that shall not be done till the last day. Yet in the mean season, it behoveth us to be warned, to look upon God's hand, as oft as our Lord overthroweth the wicked and beateth them down. We must not in this point seek any chance as the children of this world do, which imagine a wheel of Fortune, where as men are hoist up aloft: and afterward let fall again. For the changes and returnings which we see in the world, are not things that happen by adventure, but it behoveth up too father them upon the hand of God. As how? Sometimes he punisheth them that have abused his grace, and sometimes he beareth with them, so as it is not perceived that he mindeth too punish them: but yet they shall have so much the more terrible account to make, as I have touched already. Notwithstanding, if we see the wicked fall, it behoveth us to know, that God did not advance them without cause, but that the same was to the end that their fall should be the grievouser, even to break their neck. Then after they had been hoist up aloft, God must make them to fall after that fashion. Furthermore, it is not for naught that their burial is spoken of here. For although it be neither here nor there in respect of our salvation: yet are there two things to be considered. The one is, that the wicked do at their death defy, God and nature, and think too prolong their greatness and pompousness still in spite of nature when our Lord conveyeth them into rottenness. Yea even then do I say the worldly and fleshly men make much more bravery than in all their life afore. For their sumptuous burial is too save their memorial from perishing, that men might speak of it for ever. So then we see, that the foolish curiosity which the worldlings and unbelievers use in being buried with great pomp, is to continued their pride in despite of God. But God laugheth such presumption to scorn. For he disappointeth their expectation, (in so much that whereas they purposed to be buried honourably) divers times he hath given them a clean contrary burial. Mark that for one point. But yet it is also to be considered, that burial was brought in by God. It is no invention of man without good ground: but it is God's ordinance, to the end it should be a witness unto us, of the resurrection & everlasting life. When men be buried, they are laid up in the earth as in a store house, until they may be raised up again at the last day, and so our burial is unto us as a looking glass of the resurrection. Therefore when the wicked are disappointed of burial, it is as much as if our Lord uttered his curse upon them after a visible manner, yea even as well in death as in life, according as it is said here. And yet notwithstanding, let us mark, that if the wicked be buried honourably, we must not be troubled at it, nor think that God hath forgotten himself, or that he executeth not his judgements in convenient time, for we see what the Scripture sayeth of the rich man: namely that he was buried. And what sayeth it of Lazarus? There is no mention made of his burial: in so much that it is not known whether he were eaten with dogs, or whether he were cast abroad into the fields. The Scripture speaketh not of it: it speaketh but of the burial of the rich man. Contrariwise, if God's children happen sometimes to lie unburied. is it to be concluded therefore, that they are accursed? Not: like as when the wicked are buried, it is not too be said that they are blessed in their death. But it is to show us, that God executeth not his temporal punishments after one equal rate in this world, but reserveth the chief to himself till the latter day. As much is to be said when we see good men burned, and put to open shame, and Gods children perish with the wicked, yea as touching the body, so as they be carried to the gallows. For although they be the martyrs of jesus christ, and that that slander be more honour to them before God, than all the preferments in the world: yet not withstanding, God giveth them not burinall. And how cometh that too pass? How falleth out the threatenings against the wicked, that is spoken of here? It behoveth us to come back to that which I have said: (namely) that they be such judgements as are hidden and incomprehensible as yet, and that it behoveth us to tarry till our Lord bring us to that day, wherein all things shall be discovered. In the mean season, let us know that the heaven shall serve for a tomb too such as are so martyred, I mean too the innocents that are put to reproach by the wicked and the persecutors. And that if they had the honourablest burial in the world, it were nothing in comparison of the benefit and privilege that God giveth them. For can a man find a more honourable tomb than the heaven? But our Lord maketh that to serve for a tomb for his children, when he bereaveth them of common and ordinary burial. And so if it please God to have us buried: let us know that the same is as a record of his goodness. And if he bereave the wicked of their burial: let us also behold his vengeance, both in their life and in their death Yet notwithstanding, let us learn to refrain ourselves, and to have our eyes as it were closed up in respect of his secret iudgemenres, until we become unto the last day, where he will show us the things perfectly, which are now out of order.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to make us feel them more and more, that we may be sorry for them in such wise, as we may desire nothing but to be governed by his holy spirit: and therewithal let us beseech him humbly, too vouchsafe to use his infinite mercy towards us, in releasing the offences whereby we be bound before his judgement, and that we may so pass through the world, as we may not be wedded to worldly things, but established in faith and hope, until our Lord have called us into his Kingdom, where we shall fully see the things of which we know but a small portion as now: and that in the mean while we may be strengthened against all the stumbling blocks of the world, and never cease to give glory to our God, notwithstanding that ourfleshly reason comprehend not the huge depths that are in his works. That it may please him to grant this grace not only to us, etc.   

The. Cj. Sermon, which is the fift upon the xxvij Chapter. and the first upon the xxviij Chapter.  
19 When the rich man sleepeth he shall not gather aught: he shall open his eyes and nothing shall be seen.  
20 Troubles shall come upon him as water, and a tempest shall carry him away by night.  
21 The East wind shall bear him away, and he shall be gone, and it shall hurl out his place like awhirle wound.  
22 He shall rush in upon him, and not spare him, he shall flee from his hand.  
23 Men shall clap their hands together against him, and hiss at him out of their place.  The xxviij Chapter. 
Silver hath his spring, and gold hath a place to grow in.  
2 Iron is taken out of the earth: and Brass is melted out of the stone.  
3 God hath set an end unto darkness, and unto all things that tend unto end, the bounds of darkness, and the shadow of death.  
4 He overfloweth the river against the inhabiter, the waters are forgotten of the foot, and when they have risen above a man, they sink again.  
5 Out of one self same earth cometh bread, and under it there is a change as it were fire.  
6 There is a place where of the stones are sapphires, and the mould is gold.  
7 No bird hath known the way of it, neither hath the eye of the kite seen it.  
8 The Lion's whelps have not walked there, neither hath the Lion passed by it.  
9 He layeth his hand upon the rock, and turneth up the mountains by the roots.  
ACcording to yesterdays talk, it is said here, that the rich man shall open his eyes and find nothing. Whereby it is meant that the rich men shall be safe for a time, and think that they shall never want any thing. But in the end all shall be hidden from them, and there shall be no more hope for them: they shall awake and seek succour, but not find it. The sum is, that although rich men sleep in their wealth for a time because they think they shall never want, and have their eyes blinded with overweening: yet notwithstanding God doth afterward enforce them to seek help without finding it: and then they perceive, that their trusting their riches was in vain, and so they are confounded. This judgement of God is daily seen: and therefore, we be warned, that although God give us all that we can wish, so as we think we shall never want: we must not fall asleep in it, knowing that our life is subject to so many changes, as you would wonder to see it. Therefore let us watch in calling upon God, let us watch that we rest not upon the things that we have in our own hands, let us watch to know that we have need to be succoured many ways: and by that mean let us learn to return unto God, and to settle and ground ourselves upon his only providence and goodness. This is the warning which we aught to gather of this sentence. But this is not seen always. Therefore (as I said) let us learn, not to make a general rule of it: and although the rich men overflow in wealth, and have a great train about them, and every man laboureth to do them service: And finally that they want nothing: let us not think that God hath given over his office, but that he reserveth too himself the judgement which he executeth upon some, to the end we should not think, but that he is able too accomplish it in this world if it pleased him. Other men take this sentence somewhat otherwise: that is to wit, they refer this saying (Bee shall open his eyes or look about) not to the rich men, but to all men. And [so the meaning should be] that men shall look about them where those folk are become that lived in wealth, and bore so great port in the world, and not see them any more, according as it is said in the seven and thirty Psalm, I saw him perking up as a high Cedar in Mount Lybanus, and he touched the clouds with his head. But anon after I came back by him, and found his place no more. Ye see then how God maketh the wicked to vanish away in such wise, that the remembrance of them is wiped out of the world: and this sense will agreed well to this text. Furthermore, there are othersome which understand not this sentence, neither of death, nor of burial as was expounded yesterday: but as though it were said, that when the wicked man layeth him down to rest, he shall find none. Yet notwithstanding the easiest interpretation is to say, that the wicked shall not scape, but that God will show his justice upon them: and (as I have said) this cometh to pass, howbeit not always. So then, we must not ever seek the execution of God's justice in this world: for that were an evil principle, and it would trouble us, (as I have declared afore) if we saw not these things with our eyes which we have imagined upon. Then let us understand, that our Lord delayeth his judgements when he thinketh good, and maketh them not manifest to the world. Now it is consequently said, that fearfulness shall overtake the wicked man as a rage of water. He speaketh here of waters: but he meaneth, that it is as a sudden storm, when a tempest or a whirl wind cometh by night. As this judgement of God is common, so it is also notable: that is to wit, that God sendeth such fearfulness upon the wicked, as they know not where to become: and that the same cometh as a storm, and as a tempest in the night, which a man foresaw not, ne yet took heed of. This is spoken purposely, because the wicked do bear themselves in hand, that God aught to let them alone in rest: and yet notwithstanding, though they be not troubled, they can not be thoroughly in quiet, because they have an evil conscience: but yet they behight themselves wonders. And as it is said in the Prophets (specially in Esay) they make a covenant with death, so as they think themselves too be in such league and atonement with the grave, that although the earth were covered with a flood, and utterly drowned, yet the mischief could not come near them. Ye see then how the wicked are puffed up with pride, when God pincheth them not, and how they harden themselves thereby. And surely if a man threaten them, and tell them what shall be the end of their attempts: they are so little moved therewith, that they 〈…〉 do mock at it. Thus ye see why it is said, That fearfulness shall come upon them as a rage of water: according also to the saying of Saint Paul to the Thessalonians, that when they shall say peace and all is safe: then shall they be suddenly overthrown, and the destruction which they thought not of, nor once doubted, shall come upon them. So then when there is any talk of such alteration which God sendeth upon the wicked, (which is that he destroyeth them suddenly, as if he sent a storm or tempest in the night:) let us learn, not to be so sotted in foolish presumption, as to think that God will let us alone in rest: neither let us flatter ourselves, but rather let us know that our Lord intendeth to keep us under in lowliness, to the end we should have our minds the freer too come unto him, and not be drawn away by the vanities of this world, but rather be provoked too give ourselves wholly unto him. Ye see then how it behoveth us to seek peace in God, and not in worldly goods. If we do so, let us not be afraid that we should be overthrown with any sudden tempest, or that God will send any such fearfulness upon us, as shall trouble us: but contrariwise, all such as presume upon their earthly prosperity, must be fain to feel the hand of God: And although not in this world, yet in the world to come, they must be feign to come to an account: and then can they not escape the hand of the heavenly judge. Wherefore let us walk advisedly. Furthermore, though the wicked be now and then without fear, let us not think that God hath forgotten their wickedness: for we do not always perceive his judgements presently, as I have said. Therefore it behoveth us too tarry for the discovery of them, until the last day: assuring ourselves, that God will sometimes try our faith, by holding his hand as it were hidden from us. And further, it behoveth us to note, that although the fear which God sendeth upon the wicked, and upon the despisers of his word, be not perceived here: yet notwithstanding, they feel a secret fear continually in their hearts, as it is said by the Prophet Esay, That there is no peace for the wicked, but that they are like the waves that beat one against an other. So long as there is any violent wind, we see the water is so turmoiled, that the waves break one against an other. Even so the wicked (without trouble at other men's hands) do torment themselves, and are hangmen too themselves in all their thoughts and affections. They shall quake at the falling of a leaf when no body followeth them. But this fearfulness shall be secret: for outwardly they set a good countenance upon the matter, and also they know not themselves, but are dulled in themselves, and chafe at God, and admit not the warnings that he giveth them to move them to repentance. Therefore let us learn to seek this peace that I have spoken of, which is too have a good and pure conscience▪ so as we lean unto God and call upon him. And then although he sand us troubles: yet shall we not be so utterly overthrown, but we shall have whereof to rejoice in his goodness. But it is said, finally, that they shall be carried away by the East wind, driven out of their place, and over whelmed with miseries, and shall flee away. These similitudes of the eastwind and of Whirlwinds are added, all to one purpose. For in respect of the country of jewrie, their Eastern wind was boystousest, as all the holy Scripture showeth. And so it is meant, that when the wicked have prospered, and are become rich and mighty, they shall nevertheless be caught away or thrown down, as if there rose a great tempest, and that there came suddenly such a wind as should bear down all things, so as they should be compelled to flee away. And whereas they thought themselves well fenced, yea and trusted also thereunto: they shall well feel, that all that can not restrein the execution of God's justice upon them. Although then that they scare poor men, and be a terror to every man: yet must they be fain to run away themselves. And why? For there shall be no more power in them to withstand the inconvenience: they shall well know that they must needs be utterly overthrown, because it is the hand of God that persecuteth and punisheth them. To be short, it is showed us here, that such as be so bold in troubling others, shall be so daunted by the hand of God, that they shall forget the stoutness that was in them, and the Lionlyke courage, and all their pride, and shall become as cowardly as Curs. And why? For they shall feel God's hand which they had despised afore. Hereby we be warned too foresee God's judgements along while aforehand, that we may wait for them patiently. So than although God let us alone in rest, yet let us not cease to examine our sins, and to acknowledge ourselves worthy too be beaten with his rods. In so doing let us cast down our heads, and learn to bridle ourselves, and not be so bold as to do amiss. Let all our boldness be in calling upon our God, and in despising of sin, the devil and the world through his power, in that we be under the protection of our god. But yet therewithal let us walk always in lowliness and modesty, knowing that such as have after that sort been a terror unto others, shall be constrained too hide themselves, and shall find no safety, according as it is certain, that the wicked shall be forced to flee. For needs must that thing be fulfilled in them which is said in the Psalm. Lord, where shall I become, that I may scape thy hands? If I should fly above the clouds, thy Majesty is there above to stop me. If I get me over the Sea, thy hand will overtake me. If I go down into the deeps, thou art well able to fetch me back again. So then, the wicked may desire the Mountains too fall upon them, but it shall not boot them: for the hand of God shall take hold of them, where so ever they hide themselves. Wherefore let us assure ourselves, that they are in a wrong box, that seek peace when they be persecuted by the hand of God: they may well shun it, but they can not escape it: Now although this be not seen in all matters presently: yet doth not God cease to be the judge of the world still: that is the point whereunto we must continually have recourse. And finally, it is said for conclusion, That every man shall clap his hands, when he seeth the wicked after that fashion, and every man shall hiss at them in the way of scorn and mockeris, out of his place. That is to say, the poor folk that had been oppressed afore, and durst not show themselves abroad in the streets, because of these Robbers that fleeced them, and were ready to eat them up, shall rejoice when our Lord doth after that manner destroy such as had been in credit and authority, in so much that they shall clap their hands, and mock at the pride and overweening that is in such despisers of God. Hear it might be demanded, whether it be lawful for the good and faithful, to be glad when they see the fall of the wicked. This were a superfluous question in this place, because it is not told us that it is lawful so to do: but only barely showed us, that the world is glad of it, according also as it is seen by experience, that when the pillars and pollers that have molested all men as well great and small, do die, and are beaten down by the hand of God: it is a thing that all men rejoice at. And why? For they have been the enemies of the world. But yet we must mark this caveat, that if our rejoicing were not fleshly, ne proceeded of a desire too revenge, it were good and holy, and allowable before God. But if we be provoked to rejoice through advengement, or through fleshly affection: then is our gladness cursed, and to be condemned. And so when men are moved by their passions, whether it be to gladness or to sorrow: surely their joy, or their sorrow is commonly sinful. Wherefore if a man will rejoice at the fall of the wicked, he must not do it upon any fleshly desire, but only in allowing God's justice, and in agreeing to that which he showeth: and yet in the mean while he must always be established and grounded more and more in his fear and love, and also have good government of his own affections. Thus you see that it may be lawful for us to rejoice in the destruction of the wicked. But let us take good heed that we be not stirred thereunto by our fleshly affections, ne intermeddle any thing of our own. Yet notwithstanding as touching this present text, let us mark how it is showed us here, that the wicked which are full of ambition and vainglory, and seek to have the estimation of the whole world, must needs become loathsome, and God will bring them so into hatred, that every man shall rejoice at their destruction. Ye see then that they shall be disappointed of their expectation. Although this happen not at all times: yet let not us think that our Lord hath therefore forgotten his duty, but let us tarry for the revelation which is promised us at the last day. And here ye see why job declareth many of the secrets of nature that are seen in the world, and thereupon concludeth, that if a man had the understanding of all the things that are hidden, yet notwithstanding, God's wisdom, surmounteth and is far higher. Some take this as though it were said: things change in this world, and we see no continuance in the order of nature: for where fruitful fields have been, that have borne good corn, there men see fire: that is too say, barreynnesse. And where a man would have thought there had been but gravel or sand, there oftentimes hath been Gold, and precious stones. We see them many changes in the world, as it is said in the hundred and seventh Psalm. That is the matter which the Prophet treateth of there, showing that by reason of men's sins, the earth becometh barren, in so much that it seemeth that men have sown salt there: And the places that were well inhabited, become desert, so as men are constrained to eschew them for famine, and for the heat and cold, which grieve them in such wise as they wot not where to become: And also that God with his goodness, overgoing the naughtiness of man, maketh the fields fruitful which were barren before, and maketh store of sustenance, where grew not one grain of corn before. Some than are of opinion, that job meant here to make such a description, as is contained in the said Psalm. But I have already showed you his meaning: that is to wit, that there are many things in the world which are secret: and wherein there seemeth to be no reason: and yet notwithstanding men shall find reason in them at the last, and also find the things that are hidden: but as for God's wisdom, men shall never attain to it, nor reach so high. And this comparison holdeth from the smallest to the greatest: as if job should say, go to my friends, it is a very hard thing to man's understanding, to seek out the means how to find out gold and silver, and precious stones. True it is that men do nevertheless bring it to pass: but yet may it well be called a secret of nature. Also there are other things wherein men are graveled, and can do no more but wonder at them: for that sometimes rivers run out of some place where none was ever thought too be before: according as there be waters which sometimes rise, and sometimes fall, so as a man may sometimes go through a place on dry foot, and anon after the water shall swell up to his chin, and one while the brooks shall dry, another while increase. Verily there seemeth to be no great secret in this: for the brooks increase by the melting of the snow, and by great rain: but you shall sometimes see springs dried up, and anon after gush out water so abundantly, as a man can not say, but that God mindeth too show his power in such changes. These therefore are things which are seen in the world, and serve for this present life, and yet are dark. But it is yet further true, that man's reason may well inquire of them, and study upon them, so as he shall find some reason. But God's wisdom is an other manner of thing. When we come to his judgements, let us not think to contain them in our brain, or to compass them with our wit: but let us reverence the things that we know not, confessing that the Majesty of God is over high for us, and that is becometh us not to go about to abase it in such wise, as to imagine to determine of it as we think good: but let us content ourselves with that which God showeth us, assuring ourselves that there is an overlong distance between God and us, and that he must be fain too come unto us, or else we shall never come unto him: how be it in coming to us, his meaning is not that we shall yet know the things that he will show us at the last day. Thus ye see what Job's meaning is. Notwithstanding, it is not necessary as now to stand upon all the things that are spoken here. For the intent of the holy Ghost, is not to show us the cunning of such mines. It would be a very small profit, if I should bestow three or four Sermons too teach you too seek out the mines of gold and silver: For it is not the thing that we have to seek, and every man would not occupy himself in that trade. So then we must not stand upon every piece when we find mention made of mines of gold and silver, or when it is said unto us, that there is gold or grains of metal to be found in the sand or in some river. But it aught to suffice us, to see that God hath put such secrets in nature, to the end to be magnified by us. Thus ye see the effect that we have to bear in mind which is, that if we aught to acknowldge God's infinite power and wisdom, yea even in the lest things in the world. Much more aught we to do it in the secrets that are so strange to us, as is gold and silver, and such like things. For than aught we to be more moved, and our minds aught to be better wakened, that we may the better perceive and understand the inestimable power of our God. For our Lord will not have us dullardes like blocks of wood: but he would have us to behold the works of his hand. And indeed it is good reason that we should know them, and think upon them: yea even in such wise, as we may yield him his due glory, and be moved thereby to know what the worker is, so as we become not like the unhappy wretches, that walk in the world, treading Gods works under their feet, and knowing not his Majesty. Therefore let us not be so brutish, but at leastwise although we be not so heavy and gross as not to consider God's majesty and power in common and base things: yet when we come to things that are strange to us, let us be moved in that case, and begin to consider that there is a God that worketh by wondered means: Or otherwise our unthankfulness will be unexcusable, if we think not upon it. But therewithal let us mark, that God will not have our minds tied to the things of this world: he had liefer that we should come unto him, & that we should know how to profit ourselves by the warning that he giveth us. Wese then that the principal point which we have to mark in this strain, is that when we meet with any of God's high and excellent works, we should set our minds upon them, to consider them well, and that in considering them we should also glorify God. It is said expressly, that God hath bounded the darkness. Ye see how darkness hideth all things. In the day time men may discern white and black asunder: but when night cometh, behold, all things are defaced, our senses fail us, we discern not a man from a stone, we discern not a house from a hill. But yet for all this, the darkness which bereaveth men after that sort of their sight and discerning, is bounded, and God setteth it a stint in the end. Hereby job meaneth, that although there be a great diversity of things in the world, yea even unto the very darkness that hideth away the sight of all things: yet notwithstanding men do go through with them: for anon after, God sendeth light, and the darkness continueth not for ever. And here we have a good and very profitable lesson: which is, that man's reason may have some ability to understand and judge of these lower things, which concern the present transitory life: but as concerning the things that are heavenly, and belong too the kingdom of God, and as concerning his judgement: all those things are hidden from us. I said that this doctrine will be very profitable, yea verily if it be well understood as it aught to be. Truly there are many even of the smallest and lowest things which we cannot conceive, except God give us ability: according as we see how there are many simple idiots (as men term them) which know no more than brute beasts. Such manner of folk are set of God before our eyes as looking glasses, too humble us withal. When we see a stark idiot that hath no wit nor reason, it behoveth us to look well upon him, for he is a mirror of our nature. Whence comes the reason and understanding that we have? Is it not the singular gift of God? Then let all those which have reason and understanding, know that it is God which hath endued them with such grace, and therefore that they be the more bound unto him. Mark that for one point. And surely whereas our Lord hath made some more sharp witted than others, and given them more handsomeness to compass the things that they undertake, so as they forecast, and conclude, and bring all their matters to pass wisely, and compass many things in short time: and othersome are so slow and dull witted, that a man must be fain, as it were to beat it into their heads with beetles, if he will learn them any thing: such diversity among men showeth evidently, that if we have any power to judge and discern aright, it is the special gift of God, and it must not be fathered upon nature, so as we should not acknowledge that our Lord dealeth to every man according as he himself thinketh good. Lo what we have to mark. Furthermore, when he sayeth that man's wit is by nature able too conceive the things that are here beneath, and which concern the present life: the word Nature barreth it not from being God's gift, but serveth to do us to understand that the thing is given to the unbelievers also, and to those whom God hath not forgotten again by his holy Ghost, who is named the spirit of adoption, because he is the mark that God imprinteth upon his children. So then, although we have not the holy Ghost, to be regenerated, and to have the earnest penny and pledge of the hoped salvation, yet may we well have understanding. For it is a common thing both to the believers and unbelievers, to judge of the things that are here beneath, yea and oftentimes the wicked, and the despisers of God, to be the sharper witted, and skilfuller in their doings, according also as our Lord jesus Christ speaketh of them. You see then how we must bear in mind, that we may well after a sort comprehend the things that are here beneath. Not that we have the same ability, of any other than of God, as I have said afore: neither that men have it all in like measure: for God distributeth it to every man as he thinketh good. Yet notwithstanding, God putteth not men into this world, without giving them some portion of Reason, so as they may be able to judge of these inferior things, and moreover also discern between good and evil. Where shall we find so beastly men, that will not condemn robbery, murder, & whoredom? For very nature teacheth us so to do. Again, all men have some laws and form of common weal, and they see well that they cannot break order, and guide well the matters that pertain to this present life of man. Furthermore, they have also trades and handicrafts: as, one is a Baker, another a Ploughman, another a Shoemaker, and another a Clothyer: and all these trades are the gift of God, and they be common, as well to the unbelievers, as to the faithful whom God hath enlightened by his holy spirit. Howbeit, such gifts serve but for men, because mankind could not be maintained in his state, without such helps and means. Ye see then in effect, that the thing which we have too remember, is that although there be a great number of secrets in nature, and that the things be high which belong to this present life: yet hath God given men ability to attain unto them. As for example: to speak of some handicraft: before a man come to be cunning in the occupation, he shall find strange things: yea there are some works that require such cunning, as ye would wonder. How is this possible to be done will men say? How could men know where Gold lieth in the earth: Behold men make Salt of water. How cometh that to pass? Surely even because God hath given men the skill. Again, what is the Gold and the Silver that are spoken of here? Behold, the metal is mingled with earth, it hath not so much as colour, yea and it seemeth to be utterly unprofitable. And how can a man discern it? How can he fine it so as it should serve his turn, and become a precious metal, and a mean of traffic between man and man, according as we see both gold and silver applied too that use? How might that be done? Again, as touching other arts, there is no handicraft so base and common, but that at the first men are to seek how to work in it. Specially when we see how men sow corn, how can it grow will some say? How do men make wine and such other things? When we once know these things, we think them not strange at all, but yet is it God that hath given us the skill of them, for otherwise we should be to seek. The thing then that I mean, is that there is some capacity in men to comprehend natural things, notwithstanding that they be dark at the first entrance. And although men be hard and gross of understanding: yet do they attain to the cast of this earthly life, because God giveth them the aids and means wherewith to pass through the world. But when it cometh to mounting above this transitory life: then we find that all of us come too short. Hear ye see wherein all proud folks misbehave themselves. For they bear themselves in hand, that because they be sharp witted and subtle in these lower things: they are able also to judge of all Gods secrets, of the whole doctrine of the law, of the Prophets, and of the Gospel. But God maketh them double blind, when they be so presumptuous. For faith is a spiritual light. The insight of God's judgements groweth not in us, neither have we it in respect of kind, but we have it given us from above by gods good pleasure, over and beside the order of nature. Yea, and we see how God punisheth the pride of such as trust in their own wisdom, in these base and inferior things. Behold these lusty worldlings: if they come once to a fineness in their subtleties: they can found in their hearts to mock both God and the world: yea and they be so politic, as (too their own seeming) nothing shall escape them: and thereupon they devise wonders, they undertake enterprises above their ability, and God suffereth them to run a head after that fashion, and in the mean while so blindeth them at their need, that little children can laugh them to scorn. For oftentimes it cometh to pass, that the craftiest & such as take themselves to be peerless in policy, are destitute of all reason, & put to the soil, according as the Scripture sayeth, that God catcheth the wise in their own wiliness, as in a pitfall. We see this. And how is it possible that a man which was so well advised, should as now be so overtaken, and dazzled in so small a matter: Hath he not wit in him? Verily as though God were not in heaven, to blind such as think themselves too see clearly, and trust in their own skill and wisdom. It standeth him in hand too punish such pride. For inasmuch as they presume upon themselves: they rob God of his honour, and he must be fain too revenge himself of such traitorous. Again, forsomuch as men apply their wits to naughtiness rather than to goodness: it behoveth our Lord also to punish them for misusing the gifts that he hath bestowed upon them. For it is a singular gift when God giveth us a good and sharp understanding: and if we turn the same to craft & naughtiness, is it not reason that God should punish us for it? For we defile the thing that he had appointed, not only to our own welfare, but also too the common benefit of our neighbours. Now if God punish such pride when men trust too much to their own wit in these base and transitory things: I pray you must he not needs cut their combs, and plunge them into the bottom of hell, too revenge himself of their pride and stateliness, when they be so lofty as they would feign mount up into heaven, and be privy to all the heavenly secrets, and know the things that God hath reserved to himself, & aught to belong to him alone? So then let us learn, that although our wit serve us well enough too discern the things that concern and belong here to this earthly life: yet is it not to be said, that we be able to mount up into heaven, and to enter into God's secret determinations, and to convey that thing into our wit and brain, which our Lord hideth in himself. Too be short, let us assure ourselves, that all things which concern the everlasting life, are far above our reach, and that our Lord must be feign to work in us (yea even supernaturally) and not only too enlighten us after the manner of men, but also too give us the new light, which is hidden from us, because it proceedeth of the said spirit of adoption, where of I have spoken. Furthermore▪ sith it is so: let us consider what man's free will is, and how mad they be that will maintain themselves by it. For if we have free will too guide ourselves too Godward, and to attain to everlasting life: it would follow of necessity that first of all, we should have faith, righteousness and holiness. But we see that the Scripture condemneth us as blind wretches, and telleth us that we must not advance ourselves so high, as too think to attain to God's secrets: but that we must confess ourselves to be destitute of wit and reason. Thus than ye see that the first lesson which we must learn when we come to God's school, is to become fools, as Saint Paul sayeth. Truly this seemeth strange to us: but yet must we pass that way: so that if we intent to be taught at god's hand, and that he should play the schoolmaster towards us, we must become fools: that is to say, we must acknowledge that there is not so much as one drop of reason or understanding in us, but that we be more destitute of it than the brute beasts are, and have less skill and discretion in us than they have. And therefore let us learn to humble ourselves, to the end that God may reach us his hand. Sigh the case standeth so: what must we do now? first let us understand, that too comprehend God's secrets, he must be feign too give us his holy spirit, and to enlighten our darkness: and forsomuch as we be so far too seek, he must show us what is for us to know, and we must not presume to have any knowledge, other than he giveth us. Mark that for one point. But we must also consider further, that when we have received this heavenly light, and gift of understanding that cometh of the holy Ghost: we must also come to the holy scripture, and not take upon us too search further of Gods works and judgements, than is contained there. Then let us content ourselves with the knowledge that God showeth and teacheth us, and let us have the mildness to say, well Lord, whensoever thou tellest us what thou wilt have us too know: let us receive it quietly. And when thou goest no further, let our minds stay also. The two things therefore which we have to mark for our own behoof in this doctrine, are first not to thrust forth ourselves with fond presumption to know more than is permitted us, but too pray God to govern us in that behalf, and to enlighten us with his holy spirit: and secondly to hold ourselves to his word, & to suffer ourselves to be taught by the same, coveting too know nothing but that which is contained there: according also as our Lord showeth us there whatsoever is meet and necessary for our welfare.  
And now let us fall down before the face of our good God with acknowledgement of our sins, praying him too make us feel them better than we have done, that in beholding his judgements, we may always be provoked to walk the more in his fear: and that when we have profited in sound understanding, it may please him to make us go forward more and more, so as we may not hereafter be wrapped in the utter destruction which is prepared for the wicked that are hardened and stubborn against him, but that by correcting our vices, we may prevent his judgement, and obtain grace and mercy: and that after he hath afflicted us in this world, he may give us the rest that he hath promised too those which are his: that is to wit, that being delivered from all the miseries which we have to endure in this world, we may be gathered up into his heavenly glory, to be made partakers of all his goods, and to be reformed to his Image in true perfection. That it may please him too grant this grace, not only to us, but also too all people and Nations of the earth, etc.   

The. Cij. Sermon, which is the second upon the xxviij Chapter.  
10 He cutteth the rivers in the Rocks, and his eye seeth every precious thing.  
11 He bindeth the Rivers that they overflow not, and bringeth to light the things that are hidden.  
12 But where is wisdom found, and where is the place of understanding?  
13 Man knoweth not the value of it, neither is it found in the land of the living.  
14 The depth sayeth, it is not in me: and the sea saith it is not with me.  
15 The fine Gold shall not be given for it, neither shall Silver be weighed for the exchange of it.  
16 It shall not be valued with the wedge of Gold, nor with the precious Onyx, nor with the Sapphire.  
17 Gold and Crystal shall not match it, neither shall it be exchanged for plate of fine Gold.  
18 There shall no mention be made of Coral, nor of Gabish: Wisdom is more worth than Pearls.  
19 The Topas of Aethiop shall not be made equal with her, neither shall she be pryzed with the wedge of clean Gold.  
20 Whence then cometh wisdom? Or where is the place of understanding?  
21 It is hid from the eyes of all that live, yea and it is hid from the fowls of the air.  
22 Destruction and death say, we have heard the renown of her with our ears.  
23 God knoweth the way of wisdom, he can tell where her place is.  
24 He beholdeth the ends of the world, and seeth all that is under heaven.  
25 It is he that hath weighed the winds, and measured the waters.  
26 Which hath set a la upon the rain, and appointed the way of the roaring tempests.  
27 Then did he see it and know it, he disposed and ordained it.  
28 And hath said unto man, the fear of the Lord is wisdom, and to eschew evil, is understanding.  
Ihave declared already what Job's intent is here, and what he meaneth by the word Wisdom. His intent is to show, that men are too far overseen when they will comprehend all Gods secrets, and be ignorant in nothing. And that we may know what the word Wisdom meaneth, he taketh it for the knowledge of all things, and specially of those which God concealeth from us, till he give us the full discovery of the things which he dealeth to us now by measure, according as he knoweth to be for our profit. And now (as I have said) job showeth here, that there are many secret and dark things in nature, and yet men attain to them, yea and we see some reason of them, so far forth as our Lord granteth us. For to that point must we always come back. Furthermore, let us mark well, that the same is by measure: and therewithal let us understand, that our reason & understanding extend no further, than to the things here below, and which concern the present life. But if we would mount up to the kingdom of heaven, & seek the things that pertain to the everlasting life: there we fail and are utterly blind. And so ye see why it is demanded here, where wisdom shall be found. It is not to be found (saith he) among men alive or dead. True it is that many may take upon them too be wise, and also brag that they carry wisdom in their selves: but yet for all that, God holdeth it in covert: and even they which are departed, although they be no more wrapped in this mortal flesh, nor sotted in this world, do notwithstanding not comprehend the things that are in the secret purpose of God. So then we may well go about here and there, and seek above and beneath: but we shall never come where wisdom is, by the diligence of man, or if God holdeth it in his own hand. Again, if a man intent to purchase it by riches, he beguileth himself: men may bear themselves in hand that they can well become rich by their own travel: but to become wise, it is not in their power. Ye see then that wisdom is so excellent a treasure, that a man cannot found an equal thing to exchange for it. Let a man heap up both Gold and Silver: Let them gather together all precious stones: and all this shall not match it. So then we see in effect, that Job's meaning here, is to humble us, to the end we should not think ourselves able too comprehend God's secrets: but rather should willingly be ignorant of the things that pass our capacity. And furthermore if we intend too know what is meet for us, let us desire God too show it us by his holy spirit: for too that point must we come. By the way also let us come too the conclusion that is set down here: that God hath all wisdom in himself, as he hath well showed, if it were but in the creation of the world, when he ordained the counterpeysing both of the winds and of the water. Therefore like as only God hath all wisdom in himself, and is the wellspring thereof: So also hath he ordained men to be wise, by fearing and serving him. We see then in Job's conclusion, that the wisdom of men, is not to be inquisitive too know all things through fond curiosity: but too keep themselves within their bounds, and to know that it behoveth them too serve God, and to submit themselves unto him. That is the true wisdom, and there must men hold themselves as it were bridled and at a stay. Thus much concerning the letter of this sentence.  
Now let us consider how we may profit our selves by it. And first of all let us mark well, that when he sayeth, that wisdom is not too be found among the living. It is always too admonish men, that they may not trust too their own reason, nor attribute so sharp and subtle wit too themselves, as too comprehend the reason of Gods works. And this admonishment is very needful considering the pride that is in us. For if we be so proud and presumptuous in natural things: much more do we overshoot ourselves in other things, so as every one of us taketh himself too be so witty as nothing may escape him: and we contend not any more who shall bear the bell amongst us, or who shall be wiser than his fellows: but we fight against God, which is a horrible thing, and yet we be so mad, that we do it. For proof whereof, it men trusted not too much to their own wit: we should not have so much ado to bring the world in order: For both great and small do mount up into such presumption, as there are very few that yield themselves pliable unto God too suffer themselves to be governed by him. But specially when God intendeth to teach us, the unskilfullest, yea I say the veriest Idiots of us all, will carp against him. And why? Because every man taketh himself to be wise, saying: Tush: I know how to govern myself, I trow you take me for a beast. Behold, God doth us the honour to show us his will, and yet notwithstanding we cannot abide that he should teach us. Seeing then that men cannot abide that God should be their master and teacher: must they not needs be worse than mad? And whereof cometh this but of the said overweening, that we would all of us seem wise? And therefore I said, that this admonishment is worthy to be borne well in mind, and to be practised of every man, considering that we have this vice rooted in us by nature, so as we would fain have God to let us alone to our own fancy, and not to meddle with teaching of us? And why is that? Because we think ourselves too be of sufficient ability of ourselves. Therefore let us mark well, that whereas it is said here, that wisdom is not to be found among men. job (or rather the holy Ghost by Job's mouth) meaneth here in effect to beat down all the loftiness that is in us, when we imagine ourselves too have so good and so sharp understanding, that we can comprehend all things. Hear the holy Ghost avoucheth, that men beguile themselves in vaunting after that sort: for they want wisdom. And what wisdom? The wisdom to know God's secrets. For (as it hath been said) we may well have some understanding of the things that are here beneath: And although they be dark, yet God discovereth them to us: and that knowledge is called natural, because we see all men partakers thereof, although it be not in equal measure. But when the case concerneth the knowing of God and his judgements: There all man's reason must needs be dazzled: and so much the more, as men think to advance themselves, so much the more must they be beaten down and confounded. Mark that for one point. But job saith expressly, that wisdom is not purchased with Gold nor Silver, nor precious stones. And that is to bereave men of all their vain presumption: for if a man be rich, he thinketh himself a huge and marvelous man, and utterly forgetteth himself, because he is esteemed of other men. And so job showeth, that whatsoever excellency there is in us, we are not therefore the wiser, neither must we ground ourselves thereupon. Now then; this is no more than needeth: For we see how the wretched world is beguiled with the rich men, & men of great estate which are in authority, when they speak any thing. Saying, what? We may not reply against it, for behold such a one said it. Men are forepossessed with such an estimation of them, that they discern no further, if it be a rich man that hath spoken it. And although he be a very beast, yet are men so dazzled at his authority, that they are as it were amazed at it. And now adays what hindereth so many simple folk too come unto God's truth and too frame themselves thereafter: but because they look upon the great ones of the world, saying, behold them that govern all, behold the rich men, behold all the noble men: none of them all will receive this doctrine, and therefore it is a token that it is nothing worth, and that it is doubtful, and not for us to meddle withal. We see how rich men are put into the balance, so as men think that wisdom is as it were tied to them. But (God wot) it is clean contrary. For ye shall often see the rich men so blinded with vain presumption, that their riches bring nothing but folly to rock men asleep, and to make men utterly brutish. As much is to be said of great estate and dignity. A man of mean and small degree will know himself, and gather his wits to him, when our Lord giveth him discretion: and contrariwise, he that is highly advanced, forgetteth himself, and is blinded. For like as he spreadeth out his Wings in imagining himself too be more than he is: so our Lord suffereth all his reason to vanish away, and him to become as an Idol. We see this with our eyes, but we consider it not: wherefore let us weigh well that which is said here: (that is to wit) that wisdom is not purchased with gold or Silver, lest men should trust too much to the things which they may attain too here beneath: and let us assure ourselves, that to understand God's secrets is a special gift of his, and a treasure that is shut up from us, till God of his own mere goodness come to enlighten us, and give us thereof what seemeth good to him. And heerewithall, let us mark well how in conclusion job sayeth here. That God hath seen, had, and disposed wisdom from the creation of the world, and afterward hath said to man, Behold, how you shall become wise, that is to say, by fearing me. Hear job compareth God with us, because it is unpossible to abate or tame our pride otherwise than by force. And the only mean of that is by bringing us to God: for men may well enough show us the infirmity and rudeness of our wit: but yet will we ever draw back, nor never come to that point, nor cease to keep still some pride in secret. Although then we be convinced that our wit is so weak as is pity to see it: yet notwithstanding we will not give over this foolish opinion that we have of being wise. But when we be brought unto God, then are we driven to know that we are nothing, and that we must not deceive ourselves by our own selfeweening. See how job setteth God before us here: and to the end we should know the wisdom that is in him alone, he setteth the creation of the world before our eyes. Well sayeth he, are men so sharp witted, as to comprehend all Gods secrets, as how he disposeth the order of nature, and how he hath as it were weighed the winds and waters, and other things? True it is as I have said, that the Philosophers have well conceived the reason of the things that are seen in this world. But if men come to the Creation, it is so wonderful a thing, as they must needs be abashed, and reverence the infinite wisdom of God, and confess themselves unable to comprehend it. Thus ye see Job's meaning in this sentence. And thereupon he showeth us that we must thoroughly believe, that our wisdom consisteth not in searching, examining, and seeking out of all things: But in knowing that which is profitable for us according too God's ordinance. Behold here an excellent sentence. For it is all one as if it were said, that God's secrets are known to none but himself, and that no body is of counsel with him, as it is said in other texts of the Scripture: and therefore that we must not presume, to enter into his secret determination, nor to know more of him than is lawful for us, but must learn only what pleaseth him too show us in his school, and assure ourselves that all our wisdom is there. And this is the cause why I said that this is an excellent sentence. And why? For there are two vices in men which are hard to correct. The one is overboldness, and the other foolish vanity. As touching the overboldness, it is in that men are desirous too know more than God hath appointed: and to be short, they would be wise whether God would or not, whereas God only is the fountain of wisdom. Thus than ye see an outrageous vice, and yet notwithstanding it is very hard to correct it. For we see that men proceed with a furious outrage to say, I will know this or that, whatsoever come of it. Yea, but God permitteth it not, he setteth a bar in the way, the gate is shut against thee, and which way then wilt thou enter? But go too: yet will membe inquisitive of that which is not lawful for them, whatsoever come of it. Furthermore, they think too attain thereunto by their own power. Yea, for they brag always of their own reason and wit. So then it standeth us in hand to fight against this boldness and pride which are in our nature, and to learn that we are able to do nothing, and that it becometh us not to know more than our Lord will have us. Mark that for one point. The second vice is the said fond vanity: which is, that men do leave the thing that is for their profit, and whereupon they aught to rest, and whereunto they aught to apply their whole study, making none accounted at all of it: and in the mean while fall too tormenting themselves with vain things that are nothing to their profit. That is all their traveling and discoursing. I would know this (say they.) And why wouldst thou know it? For it liketh me. Behold how we be led with fond desire to know the things that are nother for our profit, nor can edify us, either in faith or in the fear of God. And the cause why our Lord concealeth many things from us, is first for that he intendeth to humble us. For he knoweth our pride, and that we would be intolerable if we knew all things, seeing that notwithstanding our ignorance, yet men see there is no hold of us, but that we would seem to be otherwise. Lo how God abaceth us: and when we desire to be wisest: we become so fond, that even little children may mock at us. But although our Lord hold us so in awe: yet cease not we too brag still, and to bear ourselves in hand, yea and too persuade other men also, that there is no wisdom but in us. And why? doth God keep us ignorant of the thing which is hidden from us, because he envieth us. Not: but he meaneth too learn us humbleness thereby. And the principal point of our wisdom, is to be modest and sober: yea and to feel our own infirmity, that we exalt not ourselves. Ye see then that God hideth many things from us, too the end we should learn too be lowly: which thing we would not be, if nothing were unknown to us. Again, he discerneth what is good for us? and that is the thing wherein he intendeth to occupy us and to hold us wholly. For we find not in the Scripture, that our Lord is minded to feed our curiosity, and to let us know what we would desire. Our ears are always itching and tickling in our desires: and would fain know what is this, and what is that But all these are fond things that can do no good: and God, to redress this vanity and foolish longing that is in us, showeth us only those things that are for our behoof. And so let us remember well this sentence where it is said, that God disposeth wisdom, yea and keepeth it to himself: and yet notwithstanding hath said unto men, fear you me and you shall be wise. For hereby job meaneth, first that men beguile themselves when they be so desirous, and that they do but break their necks when they fly so high: for it is as much as if they would fly without wings. So then let them learn to content themselves with that which it shall please God to open unto them. Mark that for one point. And for the second point, let us acquaint ourselves well with that which God showeth us, and wherein he will have every one of us to exercise himself: which is, that we must know such things as may edify us in his fear. For he will not have us wise too be heavengazers, and to flitter in the air: but to know how we aught too live, and to match our wisdom with the knowledge how to rule our life as becometh us. Now then we see, first that we must let god all one with his secret judgements, and not presume to know the things that are above us: but content ourselves too discern the things that God showeth us, knowing that many things are reserved to the latter day, at which time we shall see the things fully and perfectly, and that as now it must suffice us to know the things in part which our Lord vouchsafeth to distribute unto us. This is it that is showed us here. Now when I say that we must not covet to know aught of God's secret judgements: my meaning is, that we must not desire too pass beyond that which our Lord teacheth us by his word. For when we know that God will guide us, we need not to be afraid that we shall err. But if we fall to gazing after our own fancy for the things that God hath hidden from us: we enter into a bottomless depth, and it is reason that we should be overwhelmed. Lo how God punisheth the pride of many men that cannot be contented with the knowledge of the things that are meet for them. And so job, to correct the two vices that we spoke of, showeth us that God hath spoken this unto men. This saying, that God hath spoken it unto men, is of great weight. For it is all one as if he should say, that God intended to cut men off from all occasion of searching his secrets and determinations, further forth than he showeth them, and therewithal declareth that the doctrine which he will have men to learn in his school, is profitable to edify them in holy life, that they might learn to submit themselves unto him that created and formed them, and walk in his obedience. Thus ye see the wisdom that God hath ordained for us. To be short, job in setting the fear of God before us as our whole wisdom: meaneth that our Lord plucketh us back from that which we have most mind unto: that is, from our vain speculations which can serve us to no purpose, but to puff us up with foolish vainglory to have the said windy knowledge which will make us presume over far, nor yet hath no profit nor instruction in it. job then hath set those two things one against another, one on the one side, and an other on the other, saying: will men be wise, they must not make themselves wise after the manner of God. Behold, God hath all perfection of wisdom in him, the nearer we press unto him, the more shall we be confounded: for it is not for us to make ourselves like unto God in wisdom, but rather to submit ourselves unto him. Lo what our wisdom is. We see what happened to our father Adam and our mother Eve: for God was not so niggardly as not to endue them with such wisdom as he knew to be good for them. You see then that Adam was formed after the image of God, to have understanding of all things that pertained to him, in such wise as he could not wish any thing more, if he had had a modest and well ruled desire. But what? Satan blowed him in the ear, that he should be like unto God in knowing all things. Thereupon he overshot himself, and played the horse that is broken lose, [thinking with himself,] o, then shall I be ignorant of nothing. We see how he caught him in that point: for whereof cometh the beastliness that we have at this day? If a man speak to us of God, needs must we (spite of our teeth) know that we are wretched beasts, and that all the delight which we suppose ourselves to have, is but darkness as the Scripture also saith of it. Whereof cometh it that the sense of man comprehendeth nothing of gods mysteries, and that if God call us on the one side, we shrink back on the other side, or else are so lazy, as we cannot find in our hearts to come to him? whereof cometh this? It is the payment of Adam's pride, in that he was not contented to be so far forth enlightened in the knowledge of things by God's spirit as was expedient for him to his welfare, but would needs become like unto God. And when he was so lifted up, he could not but meet with God's mighty hand to cast him down into this horrible gulf of confusion, wherein we are at this day. You see then why job sayeth expressly, that God said it unto men: as if he should say, go to, advise yourselves well what way you take to become wise. It is not to be desirous to mount above the Clouds, and to search out many things which aught to be unknown unto us, as to say, why did God delay the creating of the world so long? what hath moved him to do this or that? wherefore disposeth he things after this sort? why suffereth he things to pass after this manner? your wisdom consisteth not in those things: for when you shall think yourselves wise after that manner, you shall but go astray, and ye shall never be able too get out of that maze, you shall but shrink aside in such wise as you shall be shamed for ever. Where then will you find wisdom? It belongeth too me (sayeth God) to discern and determine what is good for you. Learn to be contented with that which I tell you and teach you: for it is my charge to see what is for your behoof: and that is, to fear and honour me: Therefore hold you there and pass not your bounds. Now we see the meaning of job, or rather of the holy Ghost. And so let us learn, not to give heed to this our foolish and tickling lust to know the things which can stand us in no stead, and to enter into God's secret determination, of purpose to search out the reason of all his judgements: that is not the thing wherein we must occupy ourselves, and whereupon we must set our minds. Whereupon then? upon such things as may serve too true edifying. And that is it which S. Paul meaneth by saying, that all holy Scripture is profitable. But how is it that God hath said unto men, that it is wisdom to fear him? he said it and also showed it in deed, when he published his law and expounded it, first by the Prophets and lastly by the Gospel. Ye see then how God showeth us, that our wisdom is to fear him. But now, to make this doctrine the more profitable: let us note first what the goodness of our God is, in that he maketh us partakers of the wisdom which he knoweth to be good and expedient for us, notwithstanding that we be bereft of it and shut out from it by nature. It hath been said already, that wisdom is not to be found, nother amongst the living, nor amongst the dead, and that a man may go into the deep for it and tarry there for ever confounded, without finding it. For there is no wisdom but in God. The dead may say, we have heard speaking of it, but that is all: we know it not, nother have we any familiarity with it. But now behold, our Lord doth us the honour and grace too offer us this wisdom, which is a secret and inestimable treasure. We have no access to it of ourselves, and God offereth it us after such a sort, as we need not to make any long circuits for the finding of it. And why? Let us but only suffer ourselves to be taught of our God, and this treasure shall be put into our hands. Then is it a singular benefit of God, when he vouchsafeth too communicate that thing unto us which we were so unacquainted with, and from which we were utterly deprived and banished. And here ye see why he upbraideth men with this unthankfulness in the eight Chapter of the Proverbs, where he sayeth, that wisdom crieth out in the streets and in the open places, come ye to me, I am ready too show myself to you. She knocketh at the gates, she declareth that her desire is too devil among men, and yet no man receiveth her, men mock at her, and make none accounted of so great a benefit that is offered them. You see then that the blame which God upbraideth us withal, is that we may well know that wisdom is such a precious thing, as nother gold nor silver may be comparable to it, and therefore that we must needs say we be worse than 'straught, and that the Devil hath bewitched us, if we make none account of the said wisdom, seeing that she offereth herself unto us. There needs no great seeking and ransacking for her, there needs no great pains taking or farregoing: we need but to receive her when she is set afore us, and yet for all that, we see that no man makes account of her. Why so? The weight of a pin (as they say) will occupy our heads, & there is not any one of us all, but he is so wedded to his own self profit, as we set more by the gain of a penny or a shilling, than we do by the wisdom of God. Again it is no one thing that letteth us: but according as every man is given to one vice or other, so is he easily turned aside and drawn away from God. A whorehunter will be so weltered in his filthiness, that his ears shall be stopped, yea and he will be utterly deaf, so as it is no speaking to him: god may cry out aloud unto him, but he will not hear aught at all. The covetous person doth the like, and the drunkard as much. To be short, we see that the lets are many which turn men aside from suffering themselves to be taught by god. But yet for all this, the vice that God findeth fault withal in this text of Salomons, is overcommon and ordinary: that is to wit, that when he sendeth this treasure of wisdom which aught to be common too all men, knocking at their gates, and bidding them to the feast: every man doth rather shrink away, than draw nearer. Furthermore, as God in that place accuseth and condemneth men for their beastly carelessness and unthankfulness: so showeth he all the faithful, how greatly they aught to esteem to be taught of him: according as it is said in the fourth of Deuteronomie, behold, thy wisdom and understanding is too have thy God come unto thee, and too show thee his will, what is good for thine instruction, and to edify thee in him. Lo whereunto our Lord calleth us, when he intendeth too bring us to himself, by showing us that all our true wisdom and understanding is, to harken unto him, namely by conceiving what he showeth us in his word. As if he should say, ye wretched souls, deceive not yourselves by setting your minds upon vain things as the worldlings and unbelievers do: but hold ye to that which I tell you, assuring yourselves that that only is your true wisdom and understanding, and that you are but fools, yea and mad men, if ye attempt to step out of those bounds. And therewithal he upbraideth them new again, and in upbraiding them showeth, that we be utterly without excuse if we walk not aright, seeing we have his word. And why? Say not any more (sayeth he in the thirtieth of Deuteronomie) who shall climb up into heaven? or who shall go down into the deep? or who shall pass over the Sea? Behold, the word is in thy heart and in thy mouth. Our Lord then declareth, that we cannot allege that it is overhard for us too conceive the things that are above us. For if we allege the dullness of our understanding, or the highness of the secrets in heaven: Not no (sayeth God) I have provided for all that, I have made way aforehand: for by giving you my law, and by showing you my will, I have so reached you wisdom, as the same would very fain devil among you: according also as it is said in the eight of the proverbs, My delight is to devil among men. You shall not need therefore to make long journeys to come unto me, ye need not to sty above the clouds, ye need not to go down into the deeps, nother need ye too go over the Seas. For when my word is given into your mouths, and put into your hearts: behold, that is all your wisdom, that is the thing that you must rest upon. Now then, first of all, seeing the case standeth so: if men despise this grace of God when it is offered them by communicating his word unto them: they make war against him as much as in them lieth. Therefore let us take good heed too ourselves. For we see here a saying that aught to weigh greatly with us, when it is said, that wisdom delighteth to devil among us, God in that place bringeth in his own wisdom which he sendeth us, as it were in his own person. So then seeing it delighteth God that we should receive his wisdom: let us assure ourselves, that in refusing it, we make war against him, as I have said, and that is all one as if we would spite him of set purpose, and drive him quite and clean away from us. And is not that an overheynous thing? Furthermore whereas we desire our own welfare, and God is ready too show us the way, and calleth us to him, to the end we should find the fullness of all welfare in him: we vouchsafe not to come, but run our backs upon him. Again when he teacheth us: it is to the end we should know him, and be as it were transformed into him. And we know that his image and glory are to be preferred before all things. Therefore, whom we cannot abide to be taught, it is as much as if we would turn light into darkness and deface God's glory, that it might not be seen nor known any more. And must not men needs be become terrible monsters and devils incarnate, when they labour so to abolish God's glory and to quench the light, even the light that was their whole welfare, soul health and joy? But yet is this vice overcommon. So then let us learn too esteem this benefit that God doth for us when he vouchsafeth to call us too his school, and openeth us the door to the end we should learn of him: & whereas of nature we were bereft of the said wisdom, he cometh to set it before our eyes, and offereth it us familiarly: yea and tarrieth not till we seek it, but knocketh at our doors, and calleth upon us, desiring nothing but to win us to himself. Seeing then that our Lord useth such gentleness towards us, as to allure us so courteously: let us learn to make account of that honour, & let us not be so unkind when he would have us to come unto him. And specially let us remember what hath been said: namely what our own nature is. For it is not requisite that God should teach us as the Angels of heaven. As touching the Angels of heaven, although they be of a noble and excellent nature, although they be partakers already of the heavenly glory, although they hold still the soundness which they had in their creation: yet notwithstanding, they be exceedingly bound unto God, in that it pleaseth him to make them privy to his will, and needs must they be rapt into astonishment at the grace that he hath given them. But the case standeth not with us as with them. For first, as in respect of our bodies we be earthly creatures: and although God hath given us immortal souls: yet devil we here in houses of mire and clay, as hath been declared heretofore: there is nothing but corruption in us, and we are here with brute beasts, with worms, and with things so base and heavy, as there seemeth to be an infinite distance between us and Heaven. But there is yet a worse thing: which is, that we be bereft of the understanding that was given to our father Adam: and therefore we be as forlorn creatures. Whereas Asses and Oxen keep still their own nature: men are so corrupted & marred, that when God calleth them to him, in stead of being in love with such goodness, they be less moved with it than the brute beasts. Behold, God desireth earnestly, that we should be partakers of his glory, yea and of all the good things that are in him, and that we should enter aforehand into the possession of them when his word is preached unto us. Now then if we profit not ourselves by these things: I pray you what a matter is it? Therefore seeing the time will not suffer me to speak any more of it as now: let us advise ourselves, first too be ignorant where God will have us, for he only knoweth what is meet and convenient for us: and therefore let it suffice us to be taught in his school, and to learn the things that he showeth us. And secondly let us learn to know his will in such wise as is contained in the holy Scripture. And therewithal let us not be so thankless, as to reject the benefit that he mindeth to bestow upon us and offereth unto us: but let us be attentive, and endeavour to put away all our evil affections, and suffer ourselves to be so taught of God, as we may be edified by the things that he showeth us, and profit in them more and more, and be desirous too be established in them all the time of our life.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him to make us feel them better, that we may return unto him with true repentance and acknowledge the miseries wherewith we be fraught, that he may vouchsafe too cleanse us of them, and to bring us fully back unto him, and to reform our froward nature: and that seeing we be held in the darkness of ignorance, so as there is nothing but blindness in us, it may please him so to enlighten us by his holy spirit, as we may despise all worldly vanities, & keep on our way to the heavenvly life, whereunto he calleth us. And furthermore that we may have the modesty, to keep us to his word, and not to covet to know more than he thinketh good for our edifying. And that while we be here in his school, we may profit more and more, until that having taken us from this earthly pilgrimage, he gather us into his kingdom, to give us full and perfect fruition of the things which we know now but in portion and measure, according as our capacity doth bear. That it may please him to grant this grace, not only to us but also to all people and Nations. etc.   

The. Ciij. Sermon, which is the third upon the xxviij Chapter.  
This Sermon is yet still upon the former text.  
I Have told you already that Job's intent was, to show men that they aught to hold themselves in such sobriety, as not too covet too know more than God permitteth than: and also that they must not run gadding astray, but follow the way which is pointed to them. For this cause job setteth a difference between God & us, and showeth that it is no reason that a mortal man should presume too seek the things that are in God, and be contented to be ignorant in nothing. Let us be contented to be subject unto him to whom we cannot attain furtherfoorth than it pleaseth him to lift us up to himself, and specially which is so gracious unto us, as to abase himself to the end we should know him. For it were impossible for our infirmity to mount up to the highness of God: and therefore he must be fain to come down unto us. And so let us not think that our wisdom is to know all things: but let us understand that it behoveth us to be in far lower degree under the highness of God, and to worship that which is hidden from us, that is to wit, the wonderful secrets of God. You see then in effect what we have too mark upon this text, where it is said that God in creating of the world, hath well showed that there is another wisdom than we can attain unto. For it is not in our power to measure the winds or the waters, or to dispose of the whole order of the world & of nature. Now seeing these things surmount our capacity, let us learn to humble ourselves, and to be contented with the understanding that is given us. And now according to that which hath been declared already, let us weigh well this saying, that God hath said to man. For it serveth to show that it is not lawful for us to know more than is given us from above. And furthermore let us mark well the grace that God granteth us above other creatures. For where as job sayeth expressly, that God turned himself unto men to give them some wisdom by measure: therein he showeth, that we be not like brute beasts that live without discretion, but that God hath given us an excellent privilege, which is that we should have understanding and some light of reason, to know what it is to live, so as we might have some modesty and honesty in us. Therefore let us learn to esteem this grace of God, and to honour him, for that it hath pleased him to do to us, in separating us after that sort from the brute beasts. And this is well worthy to be noted, because we see two extreme vices in men, by reason whereof they can never keep any good measure. Such as would fain be wise and full of understanding, do give themselves to many vain curiosities, they gaze about them, they trudge up and down, they are unsatiable, they are desirous to know this and that, and they are never at any rest, because they labour always for vain and unprofitable things. Behold here a very evil extremity, when men cannot know their own ability, but flitter in the air, and plunge themselves into so deep dungeons, as they can never get out again. On the contrary part, what do such as mind not to trouble themselves in vain after that sort? They become brutish, as we see by experience: specially in the papacy. I pray you, have we not there a fair mirror of this doltishness which is in men, that to hold themselves within modesty, they will know nothing at all, but shut themselves from that which aught to be common to all men? To be short, for fear to overshoot themselves in curiosity, they become as Calves or other brute beasts without any other understanding. And we see that such as understand no word of latin (to the intent to play the beasts) speak thus in latin, Mitte arcana Dei: the meaning whereof is, that they must not inquire of God's secrets. See how men do retch their bounds continually, and cannot keep a good mean. Therefore let us remember how it is contained in this strain, that God sayeth expressly unto men, This is the wisdom. job then magnifieth this knowledge which God hath given us in separating us from other creatures: according as it is said in the first chapter of S. john, that we not only have life to eat and drink▪ and to exercise our body: but also that we have the light of understanding. And for as much as this benefit deserveth to be magnified: let us take good heed that we be not deprived and bereft of it through our own unthankfulness. When God openeth our eyes, and we shut them, are we not worthy to be blamed as perverters of the order of nature? when God giveth us discretion too know good from evil, and setteth us here to behold his works, to the end we should approach unto him, and be partakers of his image in respect that we be reasonable creatures: if we defile all this, & will not know any thing: is it not a manifest fight against God, and an utter renouncing of the benefit which he would bestow upon us, yea, and of such a benefit as is most principal & highliest to be esteemed of all others? ye see then in effect two things which we aught to bear in mind. The one is that God hath not set men in this world to bereave them of all understanding. For he will not have them like Asses or horses: he hath endued them with reason, and would have them to use understanding: and therefore when he said, this is the wisdom, he spoke purposely unto them? Why spoke he not also unto other creatures? Because he listed not to do them the like honour that he hath done to us, not to advance them to so high degree. And therefore (as I said) all they which pass not to profit in wisdom while they live, do well show that they go about to withdraw themselves wholly from their creator. Mark that for one point. And for the second also, we have to bear in mind, that our Lord hath set us bounds which we may not pass, and that such as will be wise and politic, must not stray at rovers, & give themselves to fond speculations & dotages, but hold them first to this lesson of not coveting any thing which God showeth them not. Lo what our wisdom is: let that be always our entrance: and when we intent to show ourselves wise, let us hearken to this voice, namely that our Lord holdeth us within such lists, as he will not have us to run out here and there, but to receive that which he thinketh good to teach us. And now let us come to the fearing of God. It is our wisdom to fear God. It seemeth here, that job restraineth man's wisdom to much, when he encloseth it wholly within the fear of God: for we know that our Lord teacheth us other things also in his word. But yet so it is, that our whole wisdom is to hearken unto God when he speaketh, and to bear in mind whatsoever he sayeth, and not to make ourselves wilfully deaf: but to have our eyes and ears open when he showeth us his will & speaketh to us: according as it is said in the .4. of Deuteronomie, behold thy wisdom & understanding is to profit in the school of thy God, seeing he vouchsafeth to be thy schoolmaster. Then had it rather been meet to have said, that the wisdom of men is, not to be inquisitive of whatsoever liketh themselves: but to come to God's word whereunto he will have them to hold themselves, and to submit themselves all wholly without passing of their bounds. In stead hereof job sayeth: that our wisdom is too fear God. But we must briefly mark that besides the modesty whereof mention hath been made, he showeth us here, that our wisdom is the thing which edifieth us too walk in the fear of God, and too obey him. Then his meaning is not to withdraw us from faith, & from that which dependeth thereupon, that is to wit, from knowing the infinite goodness of our God, to rest thereupon, so as we should not doubt but he is merciful unto us, because he pardoneth our sins for our Lord jesus Christ's sake, and also hath adopted us & will love us as his children to procure our salvation unto the end: job (I say) excludeth not faith in this place when he speaketh of the fear of God: but he showeth briefly, that the true wisdom, is not speculative, as we see many men trouble and disquiet themselves very much to know this or that, & they wot not why, there is no certainty. If a man ask them saying, when will you have comprehended the things which are hidden from you? To what purpose are they? what shall they profit you? It is certain they shall not profit them at all, nother shall they be a whit the better for them. It is not enough to feed themselves with wind & with foolish fancy, nor to be puffed up as S. Paul speaketh of them, saying, that knowledge puffeth men up. See what men's fondness is. But contrariwife job saith, that if we be wise after the manner that our Lord hath ordained, we shall be well edified to walk in the fear of God. Here ye see also why it is said in the first and .9. chapters of the Proverbs, that the fear of God is the entrance or beginning of wisdom. True it is that some men take this beginning to be as an apcee. Why is the fear of God the beginning of wisdom? Because it is the thing that we must begin at: like as men will not at the first dash set a young child to the high and profound sciences, but must first teach him his entrances or principles. But they which take Salomons words in that sense, do ground themselves upon that which is said in the Canonical Epistle of S. john, where it is said, that true & perfect love doth drive away fear. But in that place, S. john speaketh of the fear that the Infidels have when they shun God trembling at his Majesty, because they know not in what case they be. For whosoever have not caught hold of God's goodness to come unto him and to trust in him, (of which number all they be which know not that God intendeth to be at one with us in our Lord jesus Christ, and therewithal that forasmuch as he hath adopted us, we must not doubt but that he will always show himself loving toward us, & receive us to mercy:) all they (I say) that have not tasted of this, are afraid and astonished when men speak to them of God, & are like a wretched offender that could find in his heart that all justice were abolished. Ye see then what the state of all unbelievers is, how they be half besides themselves, and esche we God as much as is possible. But when we be once persuaded of God's mercy: we be drawn to him by his gracious goodness, too join with him, and we come unto him as it were with our heads upright. Not that we do at any time omit our reverence and humility: but because we are fully resolved, that God liketh well of us. And so we are no longer in the doubt and unquietness wherewith the wretched unbelievers are tormented. S. john speaketh of the said fear: but when it is said in Solomon that the fear of God is the chief or beginning of wisdom: it is to show that it is the chief point. And to be short, the very meaning of all the things that are taught us here by job, is that if men will be wise, they must learn to walk in the fear of God, and be edified to rule their life accordingly, and not give themselves to speculations which hold them in a mammering without any certainty And surely here you see also why Solomon in another text sayeth, that the self same fear of God is the fountain of life. He would not call it the fountain of life which draweth men out of destruction (as he addeth there:) except it behoved us to hold us wholly to it, and that it were our perfect felici 〈…〉. So then we see now what is the meaning of this text: Namely that such as are edified to fear and obey God, are men of right understanding: and that the same is the thing whereupon we must set our minds, and not upon wandering speculations: this will be the easier to understand, if we add one other goodly text of the Prophet Esay in the .33. chapter: There he speaketh of the true reformation of the Church, that was before the scattering and destruction thereof. Therefore he sayeth, that the things which were seen to be turned upside down as then, should come to their state again in the time of Ezechias, verily inasmuch as he was a figure of our Lord jesus Christ: for no doubt but the Prophet Esay treateth there of the perfection which should be at the coming of jesus Christ. For he sayeth that steadfastness, strength, and salvation shall be the wisdom and understanding of the time of Ezechias, and that the fear of God shall be his treasure. Here we see how the Prophet declareth, that where God is not known, there all things must go to havoc and utter desolation, like as it is also said in another text, where the Prophet complaineth, that all was turned upside down, because there was no knowledge of God in the land, and men were given over to all evil. And is it any wonder when men abuse themselves wilfully after that sort, if God give them over to a lewd mind, so as they be no more ashamed to cast themselves into so outrageous and heinous things as are even loathsome to the world? Ye see then why the same Prophet Esay sayeth, that the people were carried into destruction because they had no knowledge. So on the contrary part, in the text which we have alleged, he showeth that when the Church is set in her perfect state again, and things brought into good order: then shall wisdom and understanding be the establishment, welfare and strength of them. As if he should say, that the Church cannot otherwise stand in good case, than if men be taught purely, to know what is for their profit. And here it is too be seen, what the popish Church is. For they have pomp enough, and we see also that they dare as it were face God with a Devilish pride, and strain no courtesy at all in attributing these brave titles to themselves, that they have the holy government of Heaven amongst them, and the assuredness of God's truth and doctrine, and that they carry the holy Ghost in their sleeve, and hold God locked up between their walls. But yet for all that, what manner of knowledge is it that they have? Clean contrariwise we see that they seek nothing, but to make the wretched world brutish. And so we may well conclude, that all the building of God's Church is overthrown by them, and put to horrible confusion. And why? For they want the wisdom which the Prophet Esay avouched to be the welfare, strength, and establishment of the Church. Thus much concerning the first point. But to fit the said text too that which is contained here, it followeth that the fear of God was the treasure of Ezechias, and of all his people. Esay therefore doth well show there, that which job meaneth here: that is to wit, that such as know the things that God teacheth by his word, will not be wedded to these small and fond subtleties, but will be well grounded in knowledge how to rule their life, & to walk in the fear of God. For under the word Treasure, he showeth that that is the thing whereupon men must wholly settle themselves, as upon their full and perfect felicity, and wherein they must take their full contentation and rest. Now we see that the thing which is spoken here, is very true, that is to wit, that men shall then be wise and skilful, when they shall have profited so far as to walk in obedience to God, and in holiness of life. And furthermore let us come back to that which hath been touched already: that is to wit, that therewithal we must apply our whole study, and set our whole mind, upon the things that are contained in the holy Scripture, because there is nothing there which is not for our profit. And surely it is unpossible to fear God and to give ourselves to his service, unless we be acquainted with his goodness: according as it is said in the hundred and thirtieth Psalm, Lord thou art good, and there is mercy with thee, too the end that men should fear thee. We see then that men can not be grounded in the fear of God, until they have known God's mercy, and taken hold of it, to the end to come to him with a free heart and too seek him. For so long as we shun God, we are fierce against him, and consequently rebels. But men shall never conceive a right taste of his goodness, except they be taught it by the Scripture. And that also is the place where true fear is. For we must not think that under this word Fear, the Scripture meaneth only some bondage that men should yield unto God, as though they were enforced thereunto. But this fear here importeth, that we must be fully minded to suffer ourselves to be governed by god's hand, and above all things know what his goodness and mercy is, and yield him such reverence as we may be truly joined unto him. And undoubtedly, when he speaketh of the honour that belongeth unto him, he not only allegeth his majesty, nor only saith that he is master and Lord: but therewithal also sayeth that he is a father. For he crieth out by his Prophet Malachi, If I be your master, where is your fear? And if I be your father, where is your love? True it is that in that place he putteth a difference between love and fear. But afterward he showeth that those two words come both to one end: that is to wit, that forasmuch as we aught to acknowledge him both as a father and a master: we aught to love him, howbeit with such reverence as in all our life we desire nothing, ne seek nothing but to obey him. So then we see now, that job is so far off here from intending to reject faith: that he rather leadeth us unto it. For that also is the point whereat we must begin too walk in the fear of our God. And this is the cause why Saint Paul (when he speaketh of wisdom) prayeth God to open the eyes of the Ephesians, too the end they may know how to hope for the salvation that God hath prepared for them in Heaven by the resurrection of our Lord jesus Christ. And afterward in the third chapter he sayeth, that it behoveth us to know the kindness of our Lord jesus Christ, and the love that he hath showed to assure us of our salvation: insomuch that he is our length, breadth, height, and depth. As if he should say, we might well strain ourselves on all sides, but if we would mount up never so high, we could not be able to go beyond the comprehending of the love which hath been showed in the person of our Lord jesus Christ. Also we may well seek all depths, but yet we must hold this for a certainty, that when we have gone to & fro, all that ever it behoveth us to know, is but to conceive how God showeth himself a father & saviour, according as he hath adopted us in the person of his Son, minding too make us partakers of his goodness & mercy, wherein our welfare consisteth. Now than we see, that to fear God it behoveth us to be sure of his goodness. But here job hath set down one particular for the whole, purposely to condemn the fond toys whereunto men give themselves, when they have not the affection & zeal to be edified in the fear of God. Furthermore we have to gather upon this text, that the word which is given us, and also contained in the holy Scripture, is so excellent a treasure, as we cannot set store enough by it. We know that wisdom shall be esteemed, yea even of the most ignorant and veriest idiots. For our Lord hath given us this insight by nature, that we know true wisdom to be an amiable thing. And our Lord decketh his word with that honourable title, and telleth us that if we profit therein, it is the thing wherein our whole wisdom consisteth. This than aught to inflame us greatly, to seek the things that are contained in the holy Scripture. To be short, that we may profit in the school of our God: we must needs have that, or else we show ourselves to reject the thing which is to be desired of it own nature, yea and that we would fain be bereft of it. Wherefore let us learn to be inflamed with such zeal to profit in the holy Scripture, as we may prefer the doctrine that is contained there, before all our own fancies, and before all the vanities of the world that carry us away. Furthermore it is not enough for us to have such a desire to profit in the holy Scripture: but we must learn also to honour it accordingly. We shall see many fantastical persons in these days, which despise God's word, because (as it seemeth to them) there is nothing but simple stuff for the common people, and that it would be but a dulling of their wits if they should set their minds upon the holy Scripture. But our Lord payeth them as they are worthy. For if a man try what is in them: he shall found them double blind, and that our Lord bereaveth them of common reason, so as they become the veriest fools, dolts, & idiots in the world. See (I pray you) what is the wages of their pride, that make no account of God's word. True it is that at the first blush we shall see great simplicity there. For our Lord useth no high style, but rather tempereth himself both to great and small. Yet doth not that imbace the Majesty of the holy Scripture at all. Why so? Should God's goodness deface his glory? Aught it too bar us from humbling ourselves unto him, & from yielding him his due honour? Not, but clean contrary. For what is the cause that our Lord speaketh so grossly in the holy Scripture? It is his infinite goodness: who seeing our wits so dull, stammereth with us. Seeing the case standeth so, let us learn to yield reverence to the holy scripture, notwithstanding that our Lord use an ordinary manner of speech, yea even such a gross speech as serveth for homely folks that are unlearned. But there is yet more, for S. Paul telleth us, that we must so much the better behold the heavenly power and godly majesty that is in the holy Scripture, seeing there is no painting nor filled language after the manner of the worldlings that study Rhetoric, and colour their words with a fond bravery: In the holy Scripture then, we find gross language: But behold, the Majesty of God showeth itself therewithal. There is no fleshly nor earthly thing to set any gloss upon it: but we are convinced that God discovereth his own arm there, yea and we be constrained to feel it and to speak it. And therefore so little aught the simplicity of the holy Scripture to 'cause us to despise it, as we see the proud stinking sort do, which make no account of it: that it aught rather to make us perceive, that God needeth not to borrow any helps elsewhere, & that his power showeth itself there, as it were too eyesight, too the end we should be the more moved to honour him, & to submit ourselves wholly unto him. Therefore let us mark well that it is not enough for us to have a good desire to profit in the holy Scripture: but also that we must come to it with all reverence, and desire nothing but to embrace all that is contained there, not having our tongues filled to prattle with God, nor bringing any doctrine or disputations against the pure doctrine of the Scripture, but concluding generally, and saying: look whatsoever is said to us here, or whatsoever we read here, we know it to be the truth of God. Lord, seeing thou haste spoken it, it is enough for us: It is not for us to reply, it is meet for us to stand to that which thou hast uttered, without any gainsaying, You see then, that the thing which we have to note in this word Wisdom, is that where as men are drawn away by their own vain imaginations, when they build new wisdoms in the air: we must say, that our Lord hath not without cause entitled his word by the name of wisdom. For his qualifying of it after that sort, is to show us that we must come thither, and submit ourselves unto it, & rest wholly there. And why? For it is the thing wherein lieth our whole perfection. And as touching that which is said of the fear of God: like as Gold and Silver are tried in the furnace, or by the tutchstone: so must we be tried, that it may be known whither we have profited in the holy Scripture, that is to say, whither we be edified in the fear of God or no. We go to a sermon: and they that have the commodity do read Holy Scripture also. Very well, it is a good and holy exercise, and would God we were yet much more given unto it without all comparison than we be. But yet therewithal it behoveth us to know whither we have bestowed our time well or no. And how shall we know that? Not by that we can skill to talk of it, and give fair answers to men's demands, nor that we be able to resolve all doubts that shall be alleged, nor that we can give fit expositions to the text▪ to say, thus must they be understood. True it is that these things are necessary: but that is not all. How then shall it be known whither we have profited either by Sermons, or by reading of God's word? [we shall know it by this,] namely if our life yield records of it. If we fear God, it is a token that we have studied well in his school, and that like as he on his side hath been a good and faithful schoolmaster, so we on our side have not lost our time. Thus much have we too mark. And furthermore we see, that when the holy Scripture intendeth too give a good and sure mark too discern the faithful from the despisers of God: it sayeth, let them that fear the Lord praise him: you that fear the Lord enter into his house. Let them that fear God be glad and rejoice. Let men that fear God rest boldly upon him. You that fear God bless the Lord. This (I say) is the true mark whereby to discern God's flock from all the wild beasts that range abroad. So than if we come to a Sermon, or have the Bible in our hands: let us learn to know, that God meaneth not too puff us up with vain presumption of knowledge, nor to scratch our ears when they itch, nor yet to teach us nice points: but to edify us in his fear, that we may honour and serve him▪ if we shoot at this mark, then shall we not rove in the holy Scripture as we were wont to do. For whereof cometh this vice, that men cannot find in their hearts to stoop to take hold of that which is for their profit, but every man forgeth I wot not what by himself? whereof also proceed so many Errors, Heresies, & false opinions so far out of square? It is because we know not whereunto God would guide us by his word: & that also is the cause why we cast the fear of God behind our backs, bearing ourselves in hand, that the holy Scripture is given us to a far other use. Now seeing that men do so abuse Godsword, and every man unhalloweth it ungraciously: so much the more behoveth it us to mark well this text, where the holy Ghost giveth us the manner of examination, whereby to try who be of good & right understanding. To bring this to pass (as I have said already) we must know God as he is. For we shall never fear him aright, until that like as he showeth himself to us, so we know him to be our God, our Master, our Saviour, and our Father. And here you see also why Solomon (in the text that we alleged out of the first chapter of his proverbs,) sayeth that the knowledge of holy things is the true understanding. After he had spoken of the fear of God, he setteth down the knowledge of holy things. Seeing then that the holy Ghost hath knit these two things together in unseparable bond: it behoveth us also to knit them together. Hereby he meaneth, that the fear of God will never be in us, till we be come to the point that we spoke of: which is, that we know God's mercy as it is offered us in our Lord jesus Christ: Namely that we be drawn unto him by his goodness, where through he allureth us, and that we have the boldness to call upon him as our father, so as we return unto him even when we be utterly dismayed. And this is the cause why he sayeth in jeremy, let not the wise man trust in his wisdom, nor the strong man in his strength, but let such as rejoice, rejoice that they know me, me (sayeth he) that am the Lord which executeth judgement, righteousness and mercy. After that jeremy the Prophet hath abated men's pride, & showed them that all the wisdom which those think themselves too have that despise God and shrink away from him, is but smoke and leasing: he bringeth them to this point, let not the wise man (saith he) boast of any thing but that he knoweth God. And how shall we know him? Is it by knowing the rule which he hath given us, and which he hath appointed for men to follow? It is not only by that: but by knowing him to be our Protector, assuring ourselves that it is his office to govern the world, and that he holdeth all things in his hand: & therefore let us pray him to receive us into his protection, & above all things to guide and govern us by his holy spirit. forasmuch as of ourselves we should always be confounded: assuring ourselves also, that forasmuch as thereiss nothing but w●t & wretchedness in us, he must be fain to watch for our welfare, and to bring us to that perfection whereunto he willeth us to tend & travel all the time of our life. Thus ye see whereunto it behoveth us to apply all our endeavour that we may profit ourselves by this doctrine. For the meenes whereby God draweth us unto him, are his fear and love. True it is that many lightheadded persons can speak enough of the grace of our Lord jesus Christ, and of the rigtuousnesse that is given us in him, & can babble well of faith: but yet they never tasted what it is to have the grace of God, except they were ravished to come unto him, and that in so doing they have the said fear that is spoken of here. And in good sooth seeing that God hath bought us so dearly, is it meet that every man should be given to himself & to his own justs? Is it not reason, seeing that he hath purchased us, that every one of us should dedicated himself unto him, and become his true possession and heritage? Seeing that he hath gathered us as it were into his household: aught we not to be obedient unto him? You see then that the thing which we have to mark here, is that when our Lord calleth us, as he calleth us now being here assembled to hear his word, and as he calleth us by giving us his holy Scripture, & by commanding us to exercise the same: we must come unto him in such wise, as we acknowledge him to be our father and master, and learn to submit ourselves to his obedience and service, and vnhallowe not his holy Scripture, by seeking there for trifling things, but keep on forward continually to the said mark of knowing our God to be such as he showeth himself to us, and as he uttereth himself by his word, which is▪ the measure that he will not have us to pass nor to turn aside from, whatsoever come of it. And heerewithall let us mark, that the fear of God aught also to teach us to shun evil, according as it is set down here for a conclusion: namely, that such as desire to submit themselves unto God, and to rule their life according to his will, must fight against evil, as the thing whereunto we are inclined by nature: and as we know that we are beset with many temptations, and other things that turn us from our God, so as we have great need to resist the temptations of our flesh and all the allurements of this world, and so too strengthen▪ ourselves, that our wicked affections provoke us not to strive against God, but that all things which stir us up thereto, may rather be cut off and hewn down. And so let us mark briefly, that we cannot go forward in the fear of God, but by renouncing ourselves. For what have we else in our nature but a Sea and bottomless pit? But we must caste off all that gear, and learn to exercise ourselves in the things that God showeth us by his word, to the end we fall not in the confusion whereof we have spoken, but may walk in the obedience of our God, and profit more and more in his school, so as he may allow us for his scholars, and we yield such trial of our service, as he on his side may accept us for his children, & show himself a father towards us.  
Now let us fall down before the face of our good God with the acknowledgement of our sins, praying him to forgive us our faults past, and to call us in such wise unto him, as we may be increased and settled more and more in the grace of his holy spirit, so as we may be rid from all the vices of our flesh, and therewithal that he forbear us in our imperfections, until he have taken us out of this present life, to make us partakers of his everlasting glory. So let us all say, Almighty God our heavenly father we acknowledge in ourselves, and confess as truth is, that we are not worthy to lift up our eyes unto heaven to come before thy face, and that we aught not to presume so far that thou wilt hear our prayers if thou have an eye too that which is in us. For our consciences accuse us, and our sins bear witness against us, and we know that thou art a righteous judge that justifieth not the sinners & unrightuous, but punisheth the faults of them that have transgressed thy commandments. Even so Lord, in considering our whole life, etc.    


The. Ciiij. Sermon, which is the first upon the xxix Chapter.  
IOb took up his parable again and said:  
2 Would God I were as I was in times past, when God preserved me.  
3 When his lamp shined upon my head, and I walked in the dark by his light.  
4 As I was in the days of my youth, when the Providence (or company) of God was in my tent.  
5 When the Almighty was with me, and my servants round about me.  
6 When] I washed my paths in butter, and the rock powered me out Rivers of Oil.  
7 When I went out to the gate of the City, and made a chair to be set for me there.  
IT seemeth at the first sight, that job bewaileth here the time past, and is grieved that God had changed his state by afflicting him so sharply, whereas he had made him too prospero before: but his meaning is not so. For he setteth himself against those that had judged amiss of his affliction, as if he had been a man forsaken of God. His intent therefore is to show, that those men judged untowardly, because they looked no further than to the things that were seen. For (as we shall see in the knitting up) job showeth that if it were to be deemed so, they should rather have an eye to the time of his prosperity. Wherefore let us mark, that job repineth not here as one that was grieved for the loss of all the goods that God had given him: but rather that he reproveth his adversaries, showing them that they take a wrong way to judge of him, because they think a man to be utterly damned, by reason of the change which they see in his state, and remember not at all, that in times past he had been had in great reverence as an excellent and chosen man among all others. Therefore by the reading of this text, let us learn to take example, not to be out of patience though God afflict us. For we aught rather to remember how we have heard job say, that sith we have received good at God's hand, why should we not be patient too endure the adversity also which he sendeth? For we be unthankful to God, if the remembering of his benefits assuage not all our griefs when it pleaseth him to exercise us and to bring us low. For than it behoveth us to think, how now? hath not our Lord dealt in such wise with us heretofore, as it is good reason that we should receive whatsoever it pleased him? yea and it aught to confirm us in God's goodness, so as we should not doubt, but that he loveth us, seeing we have found him so good unto us by experience. And have we not cause to be contented when God showeth his love towards us, although things fall not out as we would wish? Thus than ye see how and in what sort it behoveth us to remember our former prosperity: when God afflicteth us, it must not increase our heaviness, nor prick us forward to any grudging: but it must rather bridle us if we stormed to much: and if our passions were overheady the said remembrance (say I) aught to assuage the misery which we feel, in that God hath made us too taste his goodness which is sufficient matter of comfort for us. Again, seeing he hath had such care of us, it is good reason that we should yield ourselves wholly unto him, to suffer whatsoever it shall please him. And it is a right necessary warning for us, that when adversity pincheth us, and we be at the last cast, we aught to call to mind, that God hath not pressed us so always, but hath had regard of our feebleness, & borne with it, and thereby witnessed his love toward us, to the end that we should trust in him, & not doubt but that when he shall have tried our patience in that sort, he will remedy our adversities, & bring us back again to our former state. Behold (I say) how it behoveth us to practise this doctrine in all our afflictions. But now let us return to the principal point of Job's intent. I have told you heretofore, that here job meaneth to show, that his adversaries are as it were blind and judge foolishly, because they stay upon the things which are seen with the eye. For, because job was in so great extremity, they imagined that God had forsaken him, & that he was to be esteemed for a cursed man. But (as we have seen heretofore) we must not go so to work: but we must have the wisdom that is spoken of in the Psalm, namely of bridling ourself that we have compassion of such as are in adversity. And furthermore, we must begin at this point, that if we see a man smitten by God's hand, we must consider what his life hath been. If he have been a wicked and disordered person: then our Lord showeth us the thing which he telleth us so often, namely, that his threatenings are not in vain, and that it behoveth us to learn at an other man's cost (as they say) to walk in fear. It will seem now and then that God looketh not downehere, and that he suffereth things to go to havoc: but when he executeth his judgements, the same aught too teach us righteousness (as it is said in the Prophet Esay) and we must consider that it is no playing with God. For although he wink at things for a time, he will in the end call those to accounted which thought themselves to be escaped, and of whom the world supposed, that they should abide unpunished. Ye see then that we must not settle our judgement simply upon affliction, but consider what the life of them hath been, whom God punisheth, to the end we may acknowledge their chastisements according to their deserts, for the better profiting of ourselves thereby. For if we see a good man punished in such wise as God may seem too have forgotten him, yea and even to persecute him: what aught we to say to that? It behoveth us to suspend our judgements: for it were an over great rashness, for us to judge of things secret and unknown. Therefore let us know, that our Lord intendeth to humble us, and that we must confess him to be righteous, although the reason of his doings be not altogether apparent. And so aught Job's friends to have judged, which condemned him wrongfully: For inasmuch as they had seen him to be as a mirror of holiness and all perfection during all his whole life: when they saw him so smitten down as it seemed that god meant to overwhelm him utterly: They aught to have come to this point, to have said, we know not what to say, our wits are dazzled in this behalf, this man hath lived holily, doubtless he was never any wicked man, any whoremonger, any drunkard, any perjured person, any loose liver, any cruel person, nor any proud man: there were none of all these things in him, why then doth God handle him so rigorously? we cannot tell. And therefore God mindeth to humble us here, to the end that we should know, that sometimes his judgements are as a bottomless pit, and that it is not for us to wade into them, but rather we aught to glorify him, yea even by shetting our eyes until he show us why he worketh so. Ye see then what the wisdom is whereof the Psalm maketh mention when it sayeth, that the man is happy which judgeth rightly of him which is in adversity. But heerewithall it behoveth us also to apply this to our instruction. For (as our Lord sayeth) if God do make the green wood to be burned after that sort, what shall become of the dry? Then let us compare ourselves with such as we have known to be good men and to have God. And we shall find so gross faults in ourselves, as we shall be constrained to say, alas I see well that God beareth with me: and pitieth my weakness in handling me so gently: for I am worse than such a man: I see that if I should be compared with him, I come far short of walking in such uprightness: and yet notwithstanding see how God afflicteth him, and I am still at mine ease and rest. And is this because I am worthy of it. Not, but my God knoweth me to be so weak, that I could not bear such afflictions: by reason whereof he spareth me, and therefore I must impute it to his goodness. But if I be stricken down, and be fain to endure afflictions, I must not therefore cease to call still upon God, assuring myself that it is for my profit and welfare: and when I do but hear of his threatenings, I must thereupon prepare myself to bear adversity, to the end that when it shall please him to touch us with his rods, we may not think it strange, because we have been prepared for it a good while before hand. Thus ye see now what Job's meaning is, for he showeth, that such as judge by the present state of things, & by the outward appearance, shall be convinced by experience, because he had walked after such a sort, as he was unblamable, and every man did rather wonder at him, than condemn his life. Then must it not be concluded, that because God afflicted him so, therefore he was a reprobate, and that all that over he had done was but hypocrisy: that were to untoward a dealing. By the way, although job speak but too those that come to accuse him falsely: yet is this written for the instruction of all God's children. Lo then let us gather that which I have said already of this text: namely that we must not judge at random of any of the chastisements and rods wherewith God striketh men. Verily we must hold this for a general rule in all afflictions, that they be witness of God's justice upon our sins. For if we were utterly pure & innocent: undoubtedly God would handle us after another fashion than he doth. Therefore whereas we see men so miserable, and tormented after so many fashions: they be fruits of their sins aswell severally as in common: but yet notwithstanding we must not measure all men by one meatyard as they say. And why? For there be divers causes (as I have declared afore) why God sendeth afflictions upon the world. Seeing then that God hath divers respects, we must not wrap up all together, nor make all to pass under one collect (as they say:) But we must be wise in this behalf, & as it were bridle our own reason, that we pass not our measure & compass. Wherefore (as I said) let us think upon every man's life: And if that those be afflicted which have despised God & his word, & led a lawless life, giving themselves over to all naughtiness: let us assure ourselves that our Lord instructeth us in their persons to the end we should open our eyes to see that our faults shall not escape clear without coming to accounted before the heavenly judge. But if we see no cause why our Lord should punish this man or that, but rather, the clean contrary: Then let us learn to say, Lord thou art righteous howsoever the world goeth: true it is that we be dazzled in this behalf, & that our sinful flesh provoketh & enforceth us to murmur against thee. Nevertheless we will not say as they do which demand why God should be so minded, and could find in their hearts to go to law with him: Not: but we will be quiet and patient, and tarry thy leisure, till thou show the things that are as yet hidden from us. Ye see in effect what we have to remember in this text. But herewithal let us mark also, that when we come to the judging of ourselves, we must call this doctrine to mind, to the intent we fall not in despair, although God press us, and we feel his hand overhard upon us: but that we take courage too call upon him, and leave not too comfort ourselves in him. Thus ye see how it behoveth us too practise still this doctrine. Contrariwise, in time of prosperity, let us not be so sotted in our own ease and pleasure, as we see the world is, which abuseth God's goodness in such wise, as they become utterly blind, except God constrain them by force to think upon their sins. Then if God let us alone in rest, we have as it were a spiritual drunkenness, so as our wits be ravished, and we play the resty jades. Let us keep us from mounting after that sort into pride and presumption, when God maketh us to prospero: and rather let us know (as I have said already) that he giveth us leisure to dispose ourselves to the receiving of the adversities which he shall send us, being well assured that he will pity us, and not handle us rigorously. Likewise if we see that God letteth the wicked run at rovers, and layeth the bridle in their neck, & destroyeth them not at the first brunt: let us not think they make the better market for that, nother let us be tempted to envy their good fortune, as it is said in the seven and thirtieth Psalm: but let us exercise our faith in this case, tarrying God's leisure, till he show us his judgements which are hidden from us for a time, according as it is not for us to determine the day nor the hour. Then must the faithful hold themselves at a stay, as often as our Lord showeth himself favourable to the wicked, and to such as have deserved to be quite and clean rooted and wiped out of the world. For although he leave them in prosperity, they are not therefore in his favour: but it is to make them the more unexcusable: and needs must they pay dear for their abusing of God's patience in that wise, when he calleth them to repentance by handling them so gently. Lo in effect what we have to mark of this doctrine. And now let us come to the particular words that job useth here. Why (sayeth he) am I not as in time past when God kept me? In saying that God kept him, job meaneth that he had as now forsaken him. Not that he was settled in that opinion, but for that he had, an eye to his own natural understanding, as all the faithful do divers times in praying unto God. For they may well use this manner of speech to say, Lord thou hast forsaken me: Lord how long wilt thou forget me? Lord how long wilt thou turn thy face from me: Lord how long will it be ere thou ease me of my misery? when the faithful speak after that sort: it is not for that they think that God hath forsaken them: for it were in vain and to no purpose to call upon God, if he had forgotten us. What should we gain by resorting unto God and by desiring him to help us at our need, if God would not keep us? I pray you were it not lost labour to say unto him, Lord help us? So then the faithful complaining that God hath forsaken them, mean not that it is so: But there is in us a double feeling & conceiving. The one is by our natural wit, the other by faith. But what are the things that our natural wit doth rest upon and look at? The things that we feel, see and touch. Therefore when God leaveth us in such extremity as we know not what shall become of us, there seemeth to be a thick cloud between him and us, and that we be no more under his hand & guiding. But yet notwithstanding see how God promiseth to be near at hand to us. When we think he is furthest off from us. And when it shall seem that his eyes are shut: he will have us to think thus, hath God spoken it? Let us hardly hold us to his promise. Now than we see that there is a double conceiving in the faithful: and it standeth us in hand to practise this well. It is not enough too say it, but every man must put it in ure in himself. When any adversity befalleth us, we cannot but think that God hath turned his back upon us. See whereunto our nature driveth us. But afterward it behoveth us to run immediately to the promises of God, who biddeth us call upon him in the day of our trouble. In that he willeth us to call upon him it is a token that we are in his keeping & protection. So then we see that faith must overrule our natural reason, to the end we may be quiet in the mids of all our miseries, waiting for God's succour, & walking as he commandeth us. According hereunto job sayeth here, Where are the times become wherein God preserved me? For he meaneth that God hath showed by effect and by very eyesight, that he had preserved him, as if some man should say, seeing that job is so persecuted, is it to be said that God keepeth him? Is it to be said that God maintaineth him? Not, but rather that God hath forsaken him as a wretched creature. job then speaketh not here of the thing as it was in very deed, as though God had at that time forgotten him: but he speaketh of that which might seem to men, & of that which he perceiveth by his natural wit, howbeit that he resisted it by the force of faith, resting himself upon God's promises, & fight against the tentation that was put unto him. Ye see then in what wise it behoveth us to take this text, & therewithal to apply it to ourselves: and so let us understand that if we be in prosperity, we must not term it good fortune (according to the manner of men which always are so malicious, that they rob and bereave God of his honour that belongeth unto him) but we must use such language as this, namely that God preserveth us. What is the cause then that God prospereth us? what is the cause that we live & are still maintained when we be besieged with a thousand deaths? It is because God pitieth us & is our Protector. Lo how it behoveth us always to resort to God's providence, that we may yield him the praise of all the benefits which he bestoweth upon us, yea even in respect of this transitory life. And furthermore, when our Lord changeth to outward appearance, and suffereth us to be assaulted on all sides, so as one man pilleth us, and another defameth us, & many adversities light upon us: might it not be said to man's seeming, that God hath forsaken us, & will no more come at us? Yet notwithstanding let us not cease to receive the promise which God giveth us, yea & to hope even against hope, as which is the lesson that is taught us in the person of our father Abraham, as S. Paul speaketh of him. But job addeth, that in that time God had lightened his lamp upon him and that he had walked in his light in the mids of darkness. Let us mark how it is divers times said, that God enlighteneth us when he teacheth us by his word, and for that cause is it termed a lamp. But in this text it hath another sense. For job meaneth not simply that God taught him by his law, or by any revelation of the holy Ghost. But that God had given him comfort in all his adversities, & therewithal also a good & desirable issue of them. What then is the lamp of God? It was Job's prosperity, in that God stood by him, according also as we see that the scripture likneth the afflictions of this present life unto darkness. As for example, if we be in war or be troubled with famine or pestilence: we are as it were in the night: God's countenance is hidden from us: & we know not on which side to turn us. So on the contrary part, when our Lord handleth us lovingly, it is asmuch as if the sun did shine upon us, we see that the daylight maketh men glad, & contrariwise that the light maketh men sad and heavy. Also when it is cloudy and rainy weather, we are after a sort beaten down and every one of us shrinketh. So then let us mark, that job doth here continue his matter, by saying that the lamp of God shined upon him, when he was in happy state, & every man laughed upon him. Wherein is confirmed yet better, the doctrine which I have touched: namely that need must not father the prosperity of this world upon fortune, as we see these worldlings do, which look not unto God's hand nother in weal nor wo. Therefore we must not do so, but rather whensoever we have any prosperity, let us consider that God shineth upon us, and showeth us a loving countenance, and would have us to know him to be our father, that we might glorify him. Behold then how our Lord showeth us his countenance in all prosperity, to the end that by seeing him, we might have occasion to praise his goodness, & also be drawn unto him by his gentle allurement, and that both of them might give us courage too love him and to yield ourselves to his service. Now we see that these manner of speeches are not superfluous, when in stead of saying after the manner of the unbelievers, I have had good fortune, I have lived at mine ease: job sayeth that God had shone upon him with his lamp, and addeth, that God had given him light in the midst of darkness. And he sayeth this, because it is not possible but that we must be in many inconveniences and dangers in this world, I mean even those which seem to have all things as they would wish. Although we perceive some man to be as it were exempted from all trouble: Yet notwithstanding so long as he is upon earth he must needs walk among thorns. We shall always be threatened with many deaths: and though a man have his Garners & Cellars full: yet is it not to be said but that he may be made poor in the turning of a hand. So then let us mark well, that in the mids of this world, we be always as it were in darkness: that is to say we be beset with many troubles and dangers, insomuch that if our Lord provided not for us, we could not step one pace forward, not nor so much as stir one finger, but we should stumble into many miseries. But God remedieth all things by showing us his lamp, and by making it to shine upon us. Therefore let us learn to yield him the praise that he deserveth: which is that we cannot hold out in this transitory life, unless we do always look upon us and guide us. And let us pray him, that in guiding of us he will also make us feel by effect, that he is near us, & that he hath us after such a sort in his protection, as we be exempted from many miseries, because he suffereth us not to fall into them. Now if God deserve to have this praise yielded unto him in respect of all things that concern the state of this life: I pray you what deserveth he in respect of the instruction which he giveth us by his word? So long as we live here below we live as it were in darkness as S. Peter saith, and we be as it were blind wretches: and moreover as in respect of our wits we be so gross headed, as of necessity we should fall into confusion at every step, if we were not enlightened by the lamp of God's word. We see then that in this great and thick darkness, we had need to know God's goodness, and to open our eyes to behold it, and to be diligent to mark it, to the end we may honour him for all his benenefites, and not devour them, but depend wholly upon his providence. Thus much have we to mark in this sentence: Now it is consequently said, that job in the time of his youth had the providence of God also in his tent. The Hebrew word which he useth here, doth signify a latertime: but by a similitude it is taken for youth, not for the youth of fifteen years, but for the time of man's chief courage and lustiness, as from the years of five & twenty unto the years of five and thirty. And why? For than is a man in his chief flower, not for begetting of children as some have expounded it, (for that were to fond & gross:) but because that man is then in his full ripeness too give counsel, and to do any thing that belongeth too man's life. For in that age we see that men do so dispose themselves as they may be put to the doing of some service. So then, like as the latter time bringeth forth his fruits: so also in that age man is fit to yield his fruits, that is to say, to be employed to some service. But in this text, a man may well take that word both in that signification, and sometimes otherwise also by similitude: which is, I would I were as in my later season, that is to say, as in the time when men gathered the fruits of mine abundance. Lo what job meaneth. When it is spring time of the year, we see how the blade that shall bear corn, shooteth forth, and the wines begin to bud. Howbeit as yet there is nothing but hope: We see the meadows spring up with green grass: but in the latter season the cattle are fat and well fed, because they have had pasture, and the riches of the earth are gathered and laid up. Thus ye see the time of abundance. And so I doubt not but job meant too say, when I was in my riches, when God had given me so great abundance of goods as they flowed in my house. And afterward he addeth, that the providence or company of God was upon his tent, pursuing the matter which he had talked of already. The Hebrew word which job useth, signifieth providence or company, and both of them agreed very well: therefore men need not to trouble themselves much, for the sense continueth all one. Therefore [the meaning of it is,] when I had the providence of God upon my tent, that is to say, when God watched over me to guide all my affairs: or else when God kept me company, that is to say when I found him favourable unto me, so as he was near me to hold me as it were in his lap. Hear job continueth his acknowledging of God's benefits. And let us mark well, that if a man which was tormented after that sort, was notwithstanding not so far besides himself, but that he always glorified God: what is to be said to us, if we think not upon God when he letteth us alone quietly in the mids of our ease? We know that when a man is pinched with adversity, he is so dismayed as he remembreth nother God nor himself, but is carried away, and his wits be amazed. And now in what state was job? Have we not seen, that there was never yet almost any creature, that was tormented after that fashion? And yet nevertheless it is seen, that he still directeth himself unto God, and glorifieth him by confessing that the benefits which he had received in times passed, fell not to him by casual adventure, nor were purchased by his own travel and policy, nor that he was beholding unto men for them. How then? It is God (saith he,) who hath lighted his lamp upon me, it is he that hath guided me, it is he that hath been at hand with me. When job speaketh so, aught it not to be a record to condemn those men double and triple which are not so dismayed, and yet nevertheless do forget God, and swallow up his benefits without doing him any honour at all? Then let us learn to glorify God for all things, after the example of job, both in prosperity and adversity. And in so saying, he addeth what his state was for the time that God was with him as his companion and guard, that is to wit, that his feet were bathed in butter, & that the rivers flowed unto him with oil. By these similitudes job signifieth, that God had set him in such prosperity, as he wanted nothing. And when he saith that he trod in butter and bathed his steps in it: it is as much to say, as that god made him to walk upon all pleasant things, according as it is said in the fourscore and eleventh Psalm, that the faithful shall be borne up by the hands of Angels, so as their feet shall not stumble nor dash against any thing amiss. After the same manner job saith in this text, behold, God hath dealt so with me in times past, that I did not as it were tread upon the ground, neither felt I the hard pavement under me, but rather God made me a path as it were of butter and all sweet things. To be short, he meaneth that instead of being in the common state of men, he did as it were swim in all pleasures. Not that he sotted himself in them, as they do that are ravished in love with their own case, and ouerioy and overshoot themselves in all things, as gluttons, drunkards, and wanton folk do: job intended no such thing: but he meaneth that God hold him in so great prosperity, as he was not able to express but by excess of words. And herein is it to be seen, that he magnified God's benefits as much as he could, like as we also aught to do. And it is a point that we aught to mark well, because that when we be enforced to confess the good that God hath done us: our acknowledging of it is not to magnify it so highly, as so great a benefit aught to be: but rather we diminish it through our own maliciousness. Lo how God is abated of his due by us, as though some man that could not deny a whole debt, should say, o I thought it not too be so much, according as we see, that these evil paymasters are not so shameless as too say, I own you naught, when the thing is known and evident enough: but they could found in their heart, to make an hundred florins but five, if it were possible. Even so play we with God: we nick him through our unkindness and unfaithfulness, diminishing the gifts which we aught too magnify. Contrariwise job showeth us here, that when God hath done us any good, we must not think to discharge ourselves by saying in one word, I am very much beholden unto god, and this cometh to me of his grace, (these are to trifling ceremonies:) But we must learn to esteem Gods benefits according as they be worthy. And in good faith what are we? I pray you let us consider our state, and from whence our Lord hath drawn us. Let us consider on the other side, if we have deserved that he should stretch out his hand to help us and bestow all his creatures upon us to do us service. Let us mark these things a little, and surely we shall found the clean contrary: that is to wit, that God aught to shake us off altogether, and yet notwithstanding he ceaseth not to do us good. Therefore let us learn to esteem this fatherly love which he beareth us, and to taste it more earnestly than we have done hitherto. Lo what we have to mark in this similitude of butter & oil, as if he should say, when I compare myself with others, I found myself so greatly bound unto God, as it is not possible for me to acknowledge it sufficiently. And hereupon he showeth the honour wherein he was. He had spoken of his riches, saying: that his feet were bathed in butter, and that the stones yielded him honey, that is to say, that even the heardst things were turned unto him into pleasure: And now he showeth that he was had in honour and estimation. The Governors (saith he) tarried at the Gates, there I made a chair to be set for me, and every man yielded me honour and reverence. When job sayeth so, it is not in way of bragging, (for he beareth the shame that God had laid upon him, with all humility) but he reproveth his adversaries. As if he should say, you judge of me as now that I am a damned and cursed man. And why? For ye see me a wretched carcase, destitute of all help, and every man scorneth me. But see whither ye judge rightly or no. For it is not long ago since I was honoured of all men, and then would you have douked to me too. Therefore you judgement is not right and indifferent, because you stay upon visible things, whereas you aught to look further. Now you see what Job's meaning is. Wherefore according to that which hath been declared, forasmuch as we can go no further as now, let us learn as often as our Lord doth us any good, let us learn (I say) too acknowledge that the same cometh not of fortune, but of the hand of God. And on the contrary part, whensoever it pleaseth him to afflict us, let us know that his intent is to waken us by that means, and that it serveth not to put us out of heart, but to humble us. And therefore let us not cease to resort still unto him, assuring ourselves that when he hath beaten us with his rods, he can well cure us again, as he that knoweth the remedies that are fittest for our welfare.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him too make us feel them in such wise, that being heartily sorry for them, we may seek nothing but to rid ourselves of our fleshly affections, that we may be fully clothed with his holy spirit, to the end we may yield ourselves to his obedience. And that we may know how to profit ourselves in such wise, both by our own afflictions, and by the afflictions of our neighbours, as we may be still instructed more and more in his fear, & glorify his judgements, and not to be so wrapped in these present things, but that we may always look higher, and that in the mids of our afflictions, we may not cease to resort unto our good God, trusting that he will continued his goodness towards us, even till he show us that thing in effect and experience, which he now warranteth by his word. That it may please him to grant this grace, not only to us, but also to all people, etc.   

The. Cu. Sermon, which is the second upon the xxix Chapter.  
8 When the young men saw me, they hid themselves, the Princes rose up, and stood upon their feet.  
9 The Governors left speaking when I spoke, and laid their hand upon their mouth.  
10 The Prince's hold their peace, and their tongue cleaved to the roof of their mouth.  
11 The ear that heard me said I was happy, and the eye that saw witnessed with me.  
12 For I delivered the poor when he cried, I helped the fatherless that was succourless.  
13 The blessing of him that was ready to perish came upon me, and I comforted the heart of the widow.  
THe more precious that a thing is, the warelier aught a man to keep it, and the more wisely to dispose it, and too put it to the better use: and we see that every man doth so in respect of worldly goods: True it is that some spare nothing, but wast all, and yet even those do know, that it is a vice to be reproved, when men know not how to order a good thing, which they aught too set store by, howbeit herewithal, although we confess that honesty is a man's chief treasure: yet notwithstanding men make no spare of it, but cell it for little or nought. For proof hereof, look upon them that be in most reputation, and to whom men make most curtesiie: are they in estimation for their virtues? Not: but clean contrary, if a man ask those that humble themselves before the great and rich ones, what moveth them so too do: they will not say, because they are worthy of it: For their own conscience beareth them witness, that the most part of them are stark nought. We see then, that honesty is quite shaken off, and yet notwithstanding, men can well enough say, it is the most precious thing that can be: And that is a foul fault, according also as we see, how saint james, not only scorneth, but also sharply rebuketh those that honour the wicked after that sort: For it is a defiling of the thing, which God hath dedicated to a good use. What aught men too honour saving God, and that which proceedeth from him? Therefore when wicked men are had in such reputation: the thing that belongeth unto God is plucked from him, and given too the Devil. True it is that if a wicked man be in authority, men may well honour him, not in respect of his own person, but in respect of his office. But when vices are had in estimation, and praised for virtues: Is it not a mingle mangle to overthrow all order? Therefore we aught to mark well this text, that whereas job speaketh of the honour that was done unto him, he saith not that it was by reason of his riches or of his credit: but for his virtues, The young men (sayeth be) hid themselves when they saw me. What moved the young men too hide themselves? For if a man pass his bounds, young men will rather take the more boldness too do evil, when they shall have such a shadow and prop to bear them up. Then if men stood so much in awe of job, that they hide themselves from his sight: it is a sign that he had such virtues in him, as men were enforced to honour him for them, and not for his riches. Lo what we have to mark in the first place. But herewithal let us mark also, that this word Hyde, importeth a shame which those had that feared not God. For yet nevertheless they were hold in awe before men, and were loath to have their lewdness known. And specially if a virtuous man that have some gravity in him, do come in the way: they that mean to do evil, hide themselves from his presence. To what purpose serveth such shamefastness? For it seemeth to be a superfluous thing. It is certain that if a man abstain from doing evil, only in respect of some person: thereby he showeth, that he hath not as yet profited: and it is also a slender honouring of God. But yet notwithstanding, there cometh double profit of it: The one is, that like as a child before he know what reason is, or have any discretion, shall nevertheless be enured to good things: Even so our Lord causeth this shamefastness (which of itself is nought) too serve too draw those forward by little and little, which have not yet proceeded so far, as to love virtue for it own sake. As for example: look upon a man, that is unconstant, and hath not the fear and love of God yet rooted in him, but is altogether as it were dazzled, and taketh leave to do evil, and to overshoot himself: yet hath he still a bridle, and is not utterly past shame. We shall see divers which of themselves will commonly be overseen when they are in evil company, and a man shall no sooner entice such to do amiss, but they will bend to and fro: and yet for all that, if they have any shamefastness, as soon as a man whom they reverence, doth but cast his eye aside upon them, they will be so abashed, as they could find in their hearts to be buried: and if a man tell them their faults: they have not a word to answer, but will rather fall a weeping, than reply. Thus ye see it is some token that a man is not altogether past hope of amendment, when he keepeth still this modesty of knowing the shamefulness of his own sin. Nevertheless it is evident, that this shamefastness is not a virtue of itself. Howbeit such a man will come home by little and little, and our Lord causeth that medicine to serve him as a sirop for a preparative against some disease, to the end that the patient may afterwards receive some strong medicine. Lo here a sirop which doth but altar. And what cometh of it. It healeth not the patient, but yet it is a good preparative, and when a man hath taken half a change after that sort, so as he is ready aforehand for the medicine: the medicine hath the more force. In like case is it with shamefastness. For of itself it is not able to heal our vices, nor to cleanse us of them, nor to make us to walk as it becometh us: but it prepareth us, so as we do not utterly pass our bounds. Thus than ye see one use and profit, which our Lord picked out of the shamefastness that is in wavering and light minded folk: which (as I said) have not such foundation as they aught to have, and in whom the fear of his name is not well rooted. But there is yet one other use, that is to wit, that all excuses are taken from us, and that God giveth us a mark, as if he engraved it and brinded it in our forehead, to say that we cannot justify our faults. Why so? I will go hide me from the presence of a man. And what is the cause of it? Shame. And whence cometh this shame? God hath printed it in me, as it were with a searingiron, insomuch that whereas otherwise I would suffer the sun, the heaven, the earth, and men, to bear witness of my lewdness: Yet notwithstanding I am restrained when I see that men shall point at me with their fingers, and that I shall be hated and abhorred: For vice is cursed of itself. We see then that this shamefastness which men have, is as a process, that God maketh against us aforehand, as if he should charge a jewrie, and take informations and inditements against us, to the end we should be cast, and that notwithstanding all the shifts that we could allege, yet nevertheless our brondmarke should bewray that all vices are vices, and worthy to be condemned. And so although a man be otherwise blockish, and not touched any whit with the knowledge of his sins: yet inasmuch as he hath shamefastness, by that means he is made unexcusable. Now than we see what doctrine we have to gather of this strain. The first is, that our Lord warneth us, that when we have any shame of evil doing, and shun men's presence, and would be loath to have our lewdness known: we must understand, that thereby God advertiseth us, that it is not for us to flatter ourselves in our sins, nor to hide them, but rather that we must learn to condemn them. Furthermore, if we be so abashed before men: let us assure ourselves we cannot escape the presence of God. We may well lock up ourselves in our lurking holes, but we shall gain nothing by it. His eye must always see us, and not only mark the works that are to be seen of the world, but also our secretest and deepest thoughts. Therefore let us learn, not only to fear men, but specially the heavenly judge that seeth us: and also let not the said shamefastness govern us, for we must not stay there, as I have said already. It were all one as if a child should abide always in his Apcee, or else as if a sick man should content himself with a preparative, and afterward die upon it for want of taking further physic. Then must not this shamefastness reign alone in us, but it must lead us further: that is to wit, that although men perceive not our defaults, and that we might have coverings to hide ourselves withal and to beguile the world: yet nevertheless our own conscience may watch, and keep ward, and the judgement of God may press us, and that we may so dispose all our whole life, as we may not desire only to be had in good reputation of men, but also to be allowed of our God. And for the bringing hereof to pass, we must not only abstain from open evil doing: but our hearts also must be cleansed, and we must have our affections corrected, so as we may not have any back nook to hide our filthiness in. Thus ye see what we have to remember in this strain. But yet notwithstanding we see in what times we be. For now a days, like as there is not any fear of God, so is there no shame of men: Iniquity doth so overflow, that they which be most shameless, are most valiant. At leastwise, youth aught too have some modesty: and undoubtedly it is not without cause, that the Paynims did of their own natural wit, know that shamefastness is the peculiar virtue of young folks. And why? For young folk are not yet so well governed as were requisite. They are full of boilings that stir them up unto evil, the fire is in their head, and therewithal their lusts are so violent, as it is very hard to repress them. Hereunto our Lord giveth a remedy: which is, that although young folk be very heady: yet notwithstanding they are convicted & constrained to know themselves, and they perceive that they have not yet such a staidness in them as were requisite: and that is the cause why they have some shamefastness in them. But what is seen nowadays? there wanteth no store of young russians: behold these young Cockerels, they are no sooner cropen out of the shell, but by and by they must have a sword by their side, and you shall see them utterly void of all shame. They think they aught too be like brothels of the stews, and that (whatsoever they do) neither reverence, nor justice nor any things else aught to govern them. To be short, we see how youth is become altogether devilish, and that not only there is no fear of God, but also no honesty at all in them. Sigh we see this, let us assure ourselves, that there is a flood of iniquity, and that things are so far out of order, as they be passed remedy. For it appeareth that the thing which aught to be imprinted by nature in all men, and specially in young folk, (that is to say, shamefastness, and modesty) is quite razed out, and young folks are utterly shameless and stubborn, and pass not though they be mocked for their unshamefastness. So then let us learn to walk in greater fear and carefulness. For we shall not be excused by alleging that every man doth as we do: for it is no means to acquit us before God, too say, that other be no better than ourselves, but rather let the same be an occasion unto us to draw back, that we be not wrapped in the vices that reign so in all men. And furthermore let us remember how it hath been said that we must not walk as men that look but only upon the creatures: but let us set God before our eyes, according also as we cannot scape his presence. True it is that through our inclination too hypocrisy, we seek many windlasses [and startingholes,] but yet must God needs follow us every where. Seeing it is so, let us learn to dedicated ourselves wholly unto him, and to have our sight fastened upon him. And forasmuch as he enlighteneth us by his word: let us think also upon that which the Apostle telleth us in the Epistle to the Hebrews. For there he declareth that the word which we hear, is of the same nature that god himself is: which is to search our thoughts, & to try out all that is in us, & to divide asunder the marrow from the bones, and the veins, & all that is in us. Seeing then that when our lord sendeth us his word, he will make such a trial, that all that ever lieth hid in men must come to light: let every of us walk as in the broad day, and consider that we be no more in darkness, seeing our lord jesus Christ reigneth among us by his gospel. Thus ye see what ye have to remember in this text. And now job addeth, that the Princes rose up afore him, yea and that the chief men and governors bild their peace when they heard him speak. Here we see an order that nature teacheth, were it not that the malapertness of men perverteth all things. And if we follow that which our Lord showeth, I say even according to the order of nature: It is certain that if there were a man that had the gift of teaching, and more judgement and knowledge than other men, he should be hearkened unto, and every man would hold their peace when he spoke. What is the cause then that when a man shall speak good reason, & have the gift to edify others: he is not received, but despised: and many babblers thrust themselves forth and will needs be heard with their tongues running at riot, by means whereof the truth shall be put back, & thrust under foot? what is the cause thereof: It is for that men cannot abide that God should guide and govern them, but (as I say) they corrupt all the order of nature by their malapertness, or rather madness. For needs must we become wood beasts, when we cannot abide to submit ourselves to truth and reason, and to admit them that are ordained over us as it were in God's stead. Therefore let us mark well this text. For job meaneth not too magnify his own person only: Not undoubtedly, it is not his meaning. What then? Yesterday I showed you a peculiar reason, which he had too speak so. But further we may gather also a general doctrine that God giveth us by Job's mouth: which is, that when there is an upright and virtuous man, and therewithal endued with wisdom: we must give ear to him, and receive him among us. For if we follow not the rule which is showed us here, we not only do wrong unto a mortal man, but also God taketh the same wrong to be done as too his own person. And not without cause: for if a a man be able too govern us with good doctrine, think we that he hath it of himself? Every man can well enough say, that it is the gift of God. Now when God advanceth a man in such wise by giving him more largely of his holy spirit, it is too the intent he should purchase himself estimation, and not rather for the common profit of all men? He that is so endued with any great gifts, is bound so much the more too his neighbours, and must so bestow that which is given him, as all men may be partakers of it. But now if we vouchsafe not too hear a man, when we may profit under him: is it not a despising of the Spirit of God? Is it not a scorning of his Majesty, which he would have too be known when he sendeth us as a mortal man after that sort in his name? Furthermore this pride is matched with unthankfulness. Behold, God raiseth up men that are able too teach us: let us but only hear them, and it shall be for our welfare. If we vouchsafe not too do that: is it not a rejecting of the benefit that God offereth us as much as in us lieth. So than it is not for naught told us here, that if there be a virtuous man which hath more skill than ourselves, he deserveth too have ear given him, and that men should be heedful too receive that which he shall say. For (as I have declared already,) if men do it not, wrong is offered unto God, and we are also unthankful, in that we will not be governed by him. There is yet more: And that is, that if we aught to hear men which have some worldly skill: what aught we too do when they be purposely sent to bring us Gods word, and are so furnished as they may say, that God sendeth us the message of salvation by their mouths? According as he served his turn by the Prophets and Apostles during their lives, and will have the same order of government to be at this day in his Church, and there too continued unto the worlds end. Then if we refuse too hear God's word when it is preached by such as are ordained to that office: Is it not a double rebellion? And shall we not be so much the more too blame? So then we be warned here, to keep silence when our Lord sendeth us his word, and maketh both great and small to stoop unto it, and too be dumb, but not deaf. I say we must be tonguetyde: for when God speaketh, it standeth us in hand to hearken without replying, and to receive quietly whatsoever is said unto us, and too conclude with Amen, So be it. Again, we must not be deaf: but forasmuch as we see that by nature we be so ill disposed to hear God, and to obey his word, we have to pray him to open our ears, and to correct the dullness of hearing that is in us, and our slowness of obeying him, and specially to give us the understanding of his will: for else we be so brutish, as we should never conceive the thing that is for our welfare, except we were enlightened by his holy Spirit. And therefore let us learn to bridle, not only our tongues, but all our affections. For the thing that hindereth us from the hearing of God, and from being taught by his word, is not only that we be to talkative and too full of babbling and prittleprattle: but also because we be full of lusts and gainstryving, which do as it were break off God's talk. Now then let every man look well to himself. For when we come to a Sermon, or otherwise look upon the holy Scripture, no doubt but we shall well understand some good sayings and profitable sentences here and there: But what? By and by it slippeth from us, and we forget it again. And why so? For we be cumbered with our own gainstryving. Therefore it is all one as if there were a great noise in us that broke off God's word, so as it was not received. Again we bear not away the hundredth part of that which is told us. And why? Because we be fleshly, and our affections carry us away. So then, (as I have said) if we mind to far the better by God's word, we must not only bridle our tongues which are over lavish: but we must also bridle our affections, to the end there may be a peaceable obedience yielded to our God. Thus ye see what we have to mark. Nevertheless, we must also have the said soberness and modesty of not being too hasty too speak, but rather yield ourselves teachable. It is said that the wise man shall wexe-wyzer by hearing. Solomon speaketh not there of the ignorant and Idyots: But for so much as men take themselves to be great clerk and Doctors at the first day, and bear themselves in hand that they have profited enough assoon as they have any little taste of the doctrine: (as in good sooth men will swell big enough, even like Toads, howbeit that all their swolnenesse is but wind) forasmuch then as men have such overweening of themselves: therefore Solomon sayeth that there is not so wyze a man, but he groweth wyzer by hearing. What is to be done then? We must not be so forward too speak, but we must also be as ready too harken, and too hear what is told us. Lo what we have too bear always in mind upon this strain. And verily seeing that job sayeth expressly, that the governors, even such as were practiced in wisdom, and bore authority among men,) had given ear too him because he excelled: I pray you what shall become of them that can not challenge such skill too themselves, nor have had the like practice, nor borne office whereby too get so much understanding? And yet nevertheless less we see there are very few now adays that can abide to be taught, but every man taketh upon him too be a teacher. And see how ill we practise the lesson that is given us by Saint james, where he sayeth, that we must not covet too be many masters: for contrariwise there is none of us all, but he thinks himself able to guide the whole world: and in the mean while there is not any man that can abide to be taught or told any thing, not though he be but a young Calf. So much the more than aught we to mark this circumstance, which I have purposely touched concerning job. The holy Ghost praiseth the men that were wise and in authority, who notwithstanding yielded themselves peaceable, and refused not to be taught. Seeing the holy Ghost showeth us this: let us understand, that it is not only too commend the persons, for they are unknown to us at this day: but too give us example and instruction what we have to do. And this present admonition is not more than needeth, considering the pride that is in us. For (as I said) every man will be wise, and no man can find in his heart to stoop so low, as too confess that he hath need to be taught by others. Thus the cause why the holy Ghost setteth us down such instruction here: is for that although we were the excellentest men in the world, yet must we not imagine any such perfection in ourselves, but that we have need too profit yet further. And heerewithall let us mark well the gifts of God. When we see a man sent to us too teach us: let us understand that God hath sent us his treasure too relieve our want withal. It standeth us in hand too receive the same of God, as who is the fountain of all wisdom. It is true: nevertheless he maketh it too run down unto us, as it were by rivers and channels. For when men receive gifts at his hand it is too distribute them to us by their means. And although a man have no great gift: yet must we give him the hearing, if he speak reason and truth: yea though it were a young child that told us our faults, yet is he a messenger of Gods sending. Now if we may not refuse a little child, not nor a silly Idiot that hath no authority nor any excellent gift, but must receive correction at their hand: I pray you must we not needs be out of our wits if we reject the manifest gifts of God which he would have to be magnified, by setting them in an open place too be seen? Or when must it not be said that we be stark mad if we reject them? So then forasmuch as we have need to be continually strengthened by receiving doctrine and instruction by all means that can be offered as long as we live in this world: let us accept God's gifts (as I said,) and wheresoever we see them, let us do them the honour too submit ourselves to them. Thus ye see what we have to mark in this strain. job declareth by and by after, that he had been honoured and commended, not only for having a sharp and subtle understanding, but also for maintaining right among men. And that is a sentence further well worthy to be noted. True it is that when a man meddleth with teaching his neighbours, it is not enough for him to be an honest man, and to have a desire to live well, and to give good example to all men. But he must also have a skilfulness, and God must have given him wit and reason. Nevertheless if a man were as skilful as could be wished, and had his tongue ready to utter, so as there were no blemish in his speech, and yet were of an evil conscience, so as he were a scorner of God, or an heathenish man in his life: he deserveth not to be heard. For his life maketh him suspected, so as men can hardly take any taste of his doctrine. I meene not that the wickedness of men's lives, aught to diminish the authority of God's word, but I speak of the common infirmity that is in us, insomuch that if we see a man that is wicked and froward, and without all uprightness, who in his doings scorneth all virtue: if such a man speak as an Angel, yet would not men vouchsafe too hear him. For they would think themselves deceived, because they see he speaketh not from his heart. So therefore it is a requisite thing for him that dealeth with teaching, too have the said uprightness, that men may know he speaketh from his heart, and not feignedly, & that he telleth not a tale in jest, like as a player may play his part in an interlude, and yet when all is done, it is but a jest. And this is the cause why I said that it is not enough too speak well, but that he which mindeth too teach others, must not only speak with his tongue, but also deal so as men may know that the same cometh from his heart: and he must so ratify and see all his doctrine by his deeds, as men may see that the thing which he speaketh is so settled in his heart, and so printed and engraven in him, that he speaketh as it were in the presence of God. You see then what we have to mark in this sentence, when job (after he had reported that he had been commended of the greatest and honourablest sort of men) addeth, that it was because he had succoured the poor, and afflicted, and that the blessing of him that was ready too perish had been upon him, and that he had been the defender of the fatherless, and the protector of the widows. So then this uprightness purchased him authority, according as it is said in the fifteenth Psalm, that we must honour them above all men, which have the fear of God. And surely (as was declared not long ago) seeing that the fear of God is our wisdom, yea even our true wisdom: we must also consider whether a man deserve to be heard or no. Furthermore when a man walketh uprightly, and giveth good assurance that his speech is not feigned, and that he is no dissembler that doth but babble from the teeth outward, and hath no affection at all in his heart: if a man be such a one, as that his whole life warranteth that he intendeth too teach other men in good earnest, to the intent that God may be served & honoured: let us assure ourselves that we must take such a one for a mirror or looking glass: for if we make no recking of the good life of such as aught to teach us, we reject the assurance that god giveth us of his doctrine. True it is (as I have said,) that men cannot bar the word of God from continuing in his full state: for it dependeth not upon the virtuous behaviour of men. But howsoever the world go, when God is so gracious unto us to teach us by such men as witness by their lives, that their only seeking is that men should serve God, I say when we have such a record: it is as it were a sealing of the doctrine, and it is all one as if God should relieve our infirmity by driving and pricking us forward, because he seeth us so negligent and slow to come unto him. Is it not a sign that we be slothful beasts, if we make no account of this? So then let us mark well this sentence as it is touched here by job: and therewithal let such as have the charge to teach others look well to themselves, that they behave themselves in such wise, as their life may be a pattern to all men, and bear witness that they speak not in vain, but that they speak the word of God which is thoroughly engraven in them: and let us also take warning in their persons too have the word of God in estimation, that we may yield ourselves too his obedience as well as they. Thus ye see the thing which all ministers and magistrates, and such as have charge to govern the people, and generally all such as have any degree or vocation of teaching, aught to think upon: namely that our Lords will is, that they should show the way, and that his calling of them to that office, is upon condition that they should not only speak, but also witness the same earnestly and truly by their life. Yea and this doctrine extendeth to all men in general: for there is no man but he aught too teach his neighbours, in time and place convenient when need requireth. Therefore let us consider that in condemning other men, we hide not our own faults, ne 'cause them to be forgotten. He then that would be a good corrector of his neighbours, must first correct himself. He that will teach other men, must first be his own schoolmaster: that is to say, he must begin at himself, and receive good doctrine. Also let us not forget that which we have said: namely that we must be ready to receive instruction at every man's hand, and yield ourselves teachable without refusing so great a benefit, when our Lord goeth about to teach us by any manner of person. As touching that which job sayeth here: the effect of it is, that he hath showed himself to be a man that feared God. Such as are led with ambition, would fain show themselves to be men of renown, and they never do any thing, but they look for some praise and commendations for it afore men. Contrariwise, job declareth here, that he bestowed his doings where was no hope of recompense, nor of purchasing any great fame or renown to the worldward: and that he endeavoured to do good unto men, even when they seemed to be dead. Hereby he showeth well, that he was not led by vain glory, nor sought his hire here beneath in earth, but that he walked as in the sight of God. For if a man seek his own preferment: it is certain that when he aught to do any man a good turn, he will look twice upon it, and see whether the party be able too countervail it, and to tender like for like. And thus ye see that none of the good turns which are done in the world, are done freely, but rather for wages, and therefore their doings can not be said to be a virtue. For it is not charity that leadeth them to do good one to another, or to help such as have need: but every man hath an eye to his own profit, and to see whether the good that he doth unto others may return home again to himself. But contrariwise, it is showed us here, that in serving of God, we must not have regard of any worldly recompense, nor covet to be commended and praised, according as we see how job sayeth here, that the blessing of him that was ready too perish, came upon him. Let us mark well this saying: for when a man is at deaths door, it seemeth to us, that whatsoever good we shall have done unto him, it is as good as lost, and also as to the worldward it is all quite gone. And verily job speaketh here of such as were utterly forsaken, and had no succour: insomuch that no man vouchsafed too think upon them. There is then as it were a buried man, or as it were a wretched coarse, and I secure him: If in so doing my respect be too purchase any praise among men, then is it certain that I will seek some man to blaze abroad my goodness, and to tell how much he is beholding and bound unto me. But if I take a poor man, that is as good as half dead, and seemeth that he must perish out of hand: it is a token that I seek not the praise of men. Again, what is the hire that I shall look for? The man is as it were condemned too death and there is no more hope of him. So then, if we mind to proceed in such uprightness, we must thrust all ambition under foot, and there must no covetousness lead us, but we must look right forth unto God. That is the thing which job meant too betoken in effect, and the same also is the cause, why he setteth down here all the particulars that we have touched, namely of widows, of fatherless children, and of such as be despised of the whole world. For undoubtedly these also are the parties which are specially recommended unto us of God. As for them that have the means too recompense the good turns which they shall have received: they recommend themselves. But when a poor man is destitute of all favour, and hath neither kinsfolk nor friends nor goods nor authority on his side: if we secure him, it is a sign that we look rightfoorth unto God: And if we do not, it is a token that there is no charity in us. And truly forasmuch as every one of us is so wedded to his own profit: therefore doth our Lord expressly commend unto us both the widows, and the fatherless, and those that are in such extremity and are not able to help themselves. God (I say) presenteth them unto us, to try our charity in that behalf. Ye see then a point in job which it standeth us in hand to mark, yea and to mark it in such wise, as we must assure ourselves that all these things are spoken for our learning. For (as I have touched already) job useth no bravery here, neither maketh he any brags to get himself estimation: but rather in his person the holy ghost showeth us what is to be esteemed: namely, not that which appeareth outwardly, & hath the fairest gloss afore men, for that oftentimes shall be but abomination before god. What then? when a man walketh as having none other record but god, so as all his doings are leveled at that mark, to say, my God hath commanded it me, it is the thing wherein he will try me, it is the thing whereunto he tasketh me: when a man walketh by that rule: it is all one as if he should banish all worldly respects too gather himself unto God. And even so also must we do. Let us seek none other allowance but of God: and let that suffice and content us, & let us not be turned aside, nor drawn away by ambition or vainglory. When we intent to serve God, let us not look for our recompense at man's hand, but let us serve God with such unfeynednesse and soundness, as we may not stay upon the things that have fairest show, but upon the things that are commanded us: and let us fully conclude and be resolved, that we aught to desire no further, but that God be obeyed. Therefore in all these things, let us follow still the example of job: and show that we fear God: yea and let our showing of it be, not by I wot not what Ceremonies, wherein there is no substance, but by the things that our Lord commandeth us, especially in his law: which are that we should execute justice, righteousness and mercy: that is to say, that we should yield every man his right, that we should abstain from all evil, from all injury, craft, and violence, and endeavour to serve our neighbours, chiefly in having pity and compassion upon those that are in adversity, too the end to secure them after the ability that God hath given us.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him too have pity upon us, and too make us so to feel our sins, as we may be humbled in true repentance, and come to seek him in the person of our Lord jesus Christ: and that when he shall have received us too mercy, it may please him so to guide us with his holy spirit, as his glory may shine in us, and we in the mean while may not covet to be honoured of men, but hold ourselves contented, that his glory shineth so in us, as his name be exalted: and that it may please him to make us to walk in such soundness under his obedience, that such as wander and go astray, may be brought into the way of salvation by means of our example, so as all of us together may serve him with one common accord all the time of our life. And for the performance hereof, it may please him too stir up true and faithful Ministers of his word, etc.   

The. Cuj. Sermon, which is the third upon the xxix Chapter.  
13 The blessing of him that was ready to perish, was upon me, and I comforted the widows heart.  
14 I was clothed with righteousness, I appareled myself with judgement as with a rob or a Crown.  
15 I was the eye of the blind, and the foot of the Cripple.  
16 I was the father of the poor, and I sought out diligently the case that I knew not.  
17 I broke the chaws of the wicked, and plucked the pray out of his teeth.  
We began yesterday too show how job giveth here a trial of the virtues of a man that feareth god: which is, that he doth good without regard of the world, or without seeking his recompense there, and is not led either with ambition or self profit, but walketh as in the sight of God. For as for those which make a show of virtue, & yet notwithstanding walk not uprightly: they in doing good, have always an eye whether men be able to recompense them. And where they may be praised & commended, & purchase credit by the means of it. But if a man give himself to do good freely, that is to say, without hope of recompense in this world: the same showeth, that he is minded to serve God. And therefore job declareth, that he regarded not whether those to whom he did good, were able to recompense him or no For he did rather employ himself upon the poor, the fatherless, the widows, the lame and the blind. Herein than he showeth that his whole intent was to serve God. Besides this, he showeth that he was not led by ambition, ne sought that men should commend him. How so? for he holdeth himself contented, that the blessing of him which should have perished was upon him. And this importeth as much as if he should say, that he hath a desire to secure those that were already as good as half dead. It seemed that if he showed them any favour, or did them any good, the same should be lost, & it should never be spoken of. But this respect hindereth not job from doing well, because he was sure that although men die, God keepeth a reckoning of our doings, and they continued in his registers. To be short, we see always that job was none of those, that are drawn hither and thither by fleshly affection: but had always his eyes upon this mark of regarding and following the thing that God alloweth. And here ye see how we aught to rule our life: for job here preacheth not his own praises, but showeth us how we aught to behave ourselves. And forasmuch as there is nothing easier than to advance our selves when the world laugheth upon us, and men praise us, and we be in reputation and credit: here job bringeth us unto God, and telleth us, that as he only is our judge, to whom pertaineth the authority to govern us, & to be our lawmaker: so also we must seek to please him only, & to obey him in all that we do & say. Mark this for one point. Heerewithall let us mark also, that God (to try the love which we bear him) offereth us such persons as have no means to recompense us. For behold the true proof that we serve God, is that we serve our neighbours when they have neither pleasured nor helped us afore, or when it shall seem that we have lost both our labour and our cost, & yet notwithstanding cease not too employ ourselves still. Why so? For it is enough for us that God alloweth our doings. That is the thing which will make us not to play the hirelings. Now seeing it is so, let us be well advised, that whensoever we see any poor men in adversity or misintreated, (as when some are in necessity for want of worldly goods, some are wrested and wronged by other men, some stand in need of counsel, and othersome lack help:) then doth God mean to try our charity, then putteth he us to the touchstone: and if we shrink aside when the poor crieth, and give no ear to him: thereby we show that we are neither zealous nor willing too serve God. And let us assure ourselves that this threat (the poor cried, and thou wouldst not hear him, and therefore thou shalt cry and not be heard, neither shall any man pity thee) shall be executed upon our heads: for we shall found no mercy neither before God, nor before man, when we have been pitiless to such as God hath sent too us to be succoured. And thereafter as our heart shall have been hard and unkind: so will God shut the eyes of such as see us in poverty, so as they shall have no remorse of us: we may well complain and smart, but no man shall regard it. And why? For it is the payment that we deserved, when we had not compassion of those that were in distress: specially seeing God sendeth us such a trial, of purpose too know whether we be willing to serve him or no. To be short, we see here, that mercy is one of the principal parts of our life, if it be ruled by God's order. And what importeth this saying? Even that when we see any man in adversity, and that he hath need of our help, we should be sorry in our heart, and suffer with him in our own person, and thereby be led to do for him according to the ability that God giveth us. For it is not enough for us to help such as have need of our aid, but we must also do it with a hearty love. The word alms importeth as much as mercy. But men think they have done an alms deed, when they neither regard nor esteem the person more than a dog, nor suffer any part of his grief, nor (to be short) have any compassion on him, provided only that they give him somewhat: but what (to speak properly) that is no alms at all. Truly it is a witness of alms, that is to say of mercy: but yet is it but a false witness when a man hath not the said compassion and hearty affection that I spoke of. So then let us mark well, that God will then allow of our life, when we be hard hearted, in pitying such as are in adversity, and thereby are moved to succour them to the uttermost of our power. Such as deal so, may well say that they are governed by God's spirit, and that their life is allowable. True it is that god commandeth us many other things in his law, neither said I that this is all, but that it is one of the principal parts. Yet notwithstanding a man may be as it were a little Angel in the residue, and the world may have him in admiration: and yet if he be cruel as a wild beast, & so hard-hearted as he careth not for the poor, nor for such as be in adversity: it is certa 〈…〉 at God will abhor all his virtues, which might be had 〈…〉 estimation, So then, are we desirous that in living cha〈…〉ly & soberly, in yielding every man his right, and in offering no man wrong, violence, nor deceit, are we desirous (I say) that our Lord should take all these things in good worth, and that our doings should be an acceptable service unto him. Then let mercy be matched inseparably with them. For like as meats are unsavoury without salt▪ so also when we be not pitiful to relieve our neighbours, and to reach out our hand to such as seek our succour: it is 〈…〉 that God taketh neither taste nor savour of all the razors 〈…〉 us ye see what we have to bear away in this text, when job saith, that the blessing of him that was ready to perish, was upon him, and that he had been the father of the widow, and the defender of the fatherless. And furthermore let us mark well, that according as we see the wants and necessities of our neighbours, so is it all one, as if he should say to us, Behold, I show you, that I would have men to communicate together. For god could well enough bring to pass, that every man should be contented with his own person, and to live alone by himself. But we see that there is none of us all which hath not need of other's help. I speak even of the richest and those that have most ease. Let us take a man that is healthful & lusty of his body, and hath store of goods and wealth, so that he shall seem to have all things to his own liking: & yet notwithstanding, he hath need of all other men. All men cannot be husbandmen, all men cannot be Clothiers, all men cannot be Tanners, & so of all other handicrafts. To be short, we see that God bindeth us one to another by force, and that necessity is as it were a chain to hold us fast tied & knit together. And besides this, we see that our lord constraineth us yet better, when he sendeth one man sickness, and another man poverty, and one man this, and another that, so as the rich are no more privileged than the poor, but we are oftentimes set in such perplexities, as we know not on which side to turn us. I say that God bringeth them thither as they never thought of, even them I say, which (to their own seeming) had the world at wil And what is the cause hereof? As I said afore, God perceiving that men would set light one by another, and every one live to himself (if it were possible) draggeth us as it were by the hear of the head, and showeth us that it is an overgreat folly to desire to exempt ourselves from the state wherein he hath set all mankind. And therefore let us mark well, that when any of our neighbours wanteth, (according as it is said here, of the lame, of the blind, of such as were ready to perish, of the widows, and of the fatherless,) every of us aught to consider, go to, how aught I to behave myself in this case? For if god have given us wherewith, he bindeth us out of hand to help such as want. And if we have not that consideration with us: it is a disappointing of our neighbours, and we rob them of the thing that God hath ordained to help them with: and further we must yield an account for keeping back of that thing which God had committed unto us, to the use and end that such as want it should be succoured by it. So then let every of us consider well the ability that is given him: for we shall pay dear for gods gifts, if they be not bestowed as they aught to be▪ specially if we consider no● that they be precious in gods sight, and thereupon do use them purely as he commandeth. There is not any of gods gifts so small which is not worthy to be had in estimation: and that is then done, when we apply them to their right & lawful use. Therefore when god endueth a man with any gift: it behoveth him to think, this is not for myself alone: true it is, that God will have me to use it with thanks giving: but his giving of it is also, to the end that I should have wherewith to help my neighbours: and therefore I must strain myself thereunto: and if I play the niggard in that behalf, god can well show that I am but as a steward of their goods, and that they are not mine to dispose as I list, but that the dealing of them only is committed unto me. Wherefore let every man consider in what wise god will have his gifts esteemed, and let every of us so drink of his own waters (as Solomon saith) that our rivers may flow forth to our neighbours: let us not play the gluttons by ourselves alone: but let us have such a spring as may both satisfy our selves, & also relieve such as want. Let us drink of the fountain that God hath given us: but yet therewithal let us so deal, as other men also may feel of it, and let us not be like wild beasts. Thus ye see what we have to remember in this sentence. And furthermore let us also mark on the other side, that if we be not too cruel, the very necessity's themselves aught too move us to succour our neighbours. And truly though we had neither law written, nor the Prophets, nor aught else: Is not nature herself a sufficient good mistress to bow us, and to soften our hearts, when we see men in any necessity? Behold, one man is blind, another lame, and the third lacketh the goods of the world, and another wanteth defence, and another hath need of counsel: in this case we see our own flesh (as the Prophet Esay sayeth) we cannot renounce our own nature. Therefore when we see men which are made after our own likeness in necessity: if we succour them not, are we not as ill or worse than brute beasts? So then let us bethink ourselves: for we may perchance allege this and that, but no ignorance can excuse us. For although we had not one word of teaching: yet doth very kind itself show us, that we are blame worthy, if we endeavour not to help such as are so in extremity. And the very heathen men bear sufficient witness, that the very nature of man teacheth us in this behalf as much as is needful: yea and every one of us is sufficiently convinced by experience. For when we see any man in adversity: it is certain that we have then an instinct and motion within us, so as if it be possible, we must needs run thither. But, what▪ Every of us stoppeth his eyes, we turn our back at it, and we pluck our heads out of the collar by some vain and trifling shift or other. Nevertheless the said inward motion of ours shall be as a process against us afore God, for that we have not endeavoured to help the necessity of our neighbours. For (as it hath been said already) we must not think that men's wanting of aid after that sort, cometh by casual chance. God hath appointed it after that fashion, to the end that our charity might be tried, or else that we might be convinced to have been too cruel. Now job addeth, that he had made inquisition of the case that was not known unto him, because he was minded too know the truth out of hand. He speaketh here, not in his own private person, but as one that had authority too do justice, as we have seen afore. And this is a point well worthy to be noted of such as are in office of justice. For here he showeth, that they aught to be watchful in searching out every man's right, to the end they suffer not any to be oppressed, nor yet to do any deceit or wrong. True it is that hereupon we have also a general doctrine to gather. But first and foremost, it behoveth magistrates and men of authority to know, that the holy ghost intended here to show them their lesson, and give them a sure rule, to the end they might faithfully discharge their duty, if they listed to bend themselves to it: and contrariwise that they might be left without excuse, if they discharge it not. This is it that is contained here. Therefore let us mark well, that it is not enough for a judge too do no man wrong willingly, and to pronounce sentence according to that which he seeth: but also he must be diligent in bolting out of things. It is not enough for a judge to tarry till men have made the way open afore him, & pointed him to the matter with their finger: but he must have a care too spy out things himself: and if the matter be dark and doubtful, he must bend all his wits about it, too the end to be well informed of it. Now if such diligence be required in all judges, I pray you what shall become of them when they shut their eyes willingly, & let things pass for favour, or for hatred, or for bribes, so as they be carried away to spoil one man of his goods, and to favour another man, and to encumber the third? What & how horrible damnation shall they have when they deal so? Therefore let us take good heed to this doctrine. For if a man intent to serve god faithfully, & to perform the charge that is committed unto him, when he is called to office in the common wealth: he must first understand, that he is not set there as an Idol. And in good sooth why hath god promised to give the spirit of discretion to kings, princes, and magistrates, but because they have need of it, as of a singular gift above others? Therefore such as are in that state, have need to pray unto God, so to guide them as they may have such wisdom and right understanding to try and discern things, as they may not in any wise deal unadvisedly. And are they once so commended unto God? Then the second point is, for them to be diligent to find out the truth of things: and when a matter is unknown unto them, they must not think themselves discharged by saying, I knew nothing of it, for that negligence of theirs shall cost them dear before god. Therefore the judge that intendeth to perform his duty, must be vigilant to know how things go, and get instruction of the truth to the uttermost, so much as is possible for him by any means to do. Hereby it is seen, that it is a fond excuse to say, I witted not of it. Yea, men will go about to inform them with lies which sit in God's seat: and I pray you, if they will be deceived willingly, and be contented to sift the matter no further, but let the mischief slip (as truly oftentimes they shut their eyes:) is it not a very fond shift? They occupy God's room: and is God an Idol that hath a curteyn before his eyes, so as he cannot judge between white & black? But what dishonour do such judges to their master, when they be wilfully ignorant, or when they fall so asleep, & can found in their hearts that men should beguile them? Behold, there is a man that hath the worst case in the world, & he goeth about to blear the judges sight, as if he should cast a handful of ashes in his eyes, or set some other let in his way: and the judge is contented with it, & saith, I see not a whit: & what a traitorous is that? God's seat aught to be holy, and men go about to defile it as much as they can. For there is not a more villainous defiling than lies, when men suffer them to pervert judgement & right after that sort. Peradventure they will say, there is a reason. And what reason? A stark lie. Then if judges be double minded, that men may bend then like Reeds that waver with every wind, & that the judges like well of it, so as there is no steadfastness nor firmness in them: I pray you shall they therefore cease to be guilty before God? But we shall see many, which not only are well at ease, when men beguile them, & desire no better than too have some colour and gloze, but also becomen themselves advocates of untruths, and fall to foisting in of lies to overthrow the right. Perchance some case shall be so thoroughly clear, that even little children (if they were set there) could tell how the matter goeth according unto truth: and yet the judges shall cast I wot not what doubts, the case shall be true and clear enough of itself: and one shall come and allege I wot not what, to entangle all the matter. The judges (I say) tarry not till some Proctor or Advocate come to bring in his lies, and lewd allegations to turken the whole case: but they themselves are ready to say, tush it is thus and thus. The case shall be very good and utterly clear and evident: and yet notwithstanding, they will thrust in their lies to snarl and entangle it utterly. To be short, there is nothing to be seen but so villainous shamelessness, that the very babes may judge of it. And will God do nothing in the mean while? Will he suffer men to scorn his Majesty after that sort, and to defile his sacred seat which he had dedicated too his own name? Not no. So then we see that such as are set in the seat of justice, shall have a terrible account too make, and that there is a dreadful curse prepared for them, unless they be vigilant in searching out of things, so as they judge not at adventure, ne verify the Proverb which sayeth, a foolish judge giveth a hasty sentence, but do their endeavour too learn how things go, so as they may always protest before God, and also show by their deeds afore men, that there was no let in themselves, that they were not fully informed, and that the truth of matters was not known unto them. Now if this negligence be punished so roughly, and that such as have drawn the curtains before them, can not scape the hand of God, what shall become of those which through an evil conscience corrupted with bribes, and forepossessed with partiality or hatred, fall to flinging after that sort like wild beasts, and ourthrowe all as much as in them lieth, insomuch as men know not where they are, and when they flee to justice for refuge, they are there in as good plight as among a sort of the eves. And I pray you when they be come to that point, how shall they appear before God, although he wink at them for a time? Now than we see, that there is not a harder thing, than to minister justice, seeing that god requireth such watchfulness in it. And therewithal let us mark also, that every man particularly (so much as in him lieth) aught too make inquiry of good & evil, to the end we grieve not our neighbours. For although we be no judges to pronounce public sentence: yet notwithstanding we oftentimes do our neighbours wrong by judging amiss of them, & we may do them harm many ways for want of true information. Therefore let us set our minds thoroughly to try & search out the truth, that we be not deceived with lying, and thereby do wrong to any man. Furthermore, when job hath treated of the wisdom & carelessness which aught to be in men of authority: he addeth an other virtue, which is as requisite in them, that is to say, uncorruptness of conscience, so as they set thence jews against all wrongs & violence, & suffer not any outrage to be done to any man, without redressing it as much as in them lieth. And that is the cause why job protesteth, that be broke the chaws of the wicked, and plucked the prey from between his teeth But this cannot be done unless the judges and Magistrates have such a stoutness in them, as they cannot abide any evil without resisting it. And this virtue is also a special gift of god. For although a man be of stout courage: yet notwithstanding when he seeth men fall into many inconveniences, by purchasing folks displeasure: it plucketh him back, & cooleth him. True it is that there are many examples to be found, yea even among the Paynims, and those which never knew God, that they bowed not for any cause, but maintained the right, and gave their hand and succour, to such as were wrongfully oppressed. A man may well see many examples of this. But God worketh after that manner in that behalf, to the end to take away all excuse from them, which pretend his name, when they have swerved or dissembled and suffered good men to be oppressed and wronged, and the wolves to devour the sheep. Yet notwithstanding (as I said afore) this virtue of invincible stoutness or constancy, is the special gift of God And so they which are set in the seat of justice, after they have desired God to give them wisdom to judge rightly, and endeavoured themselves to the uttermost to discharge their duty, and to reach their hand to such as are trodden under foot, aught to set themselves as shields against such as would take away other men's goods by force, and set their feet upon poor men's throats: judges aught to apply themselves to this. True it is, that when men see wicked folk have the bridle lie loose in their neck, and no body resisteth them, they will say what can I do to it? I cannot redress it: but such excuses are to no purpose before God. I see (will some men say) that no man ● eareth me company, all drag behind in that behalf, if I would do my duty, they that should join with me will leave me there: if a lewd fellow or twain do but gren at me, I quake for fear, and I wot not what to do, and so it is not my fault, I would feign it were remedied, but I cannot do it alone. These reasons may well carry some colour before men: but needs must they fall to the ground before God. For (as I have declared) here the holy ghost giveth a common lesson too all such as have that charge committed unto them: which lesson is, that they must show themselves flat enemies to the wicked: and when they see them so like mad beasts, and that their teeth be sharpened too eat up one, and too bite another: they must bar them of their doings, and step before them, employing against them the credit and authority which God hath given them. For it is no small saying when it is said here, I have broken the Chaws of the wicked, and plucked the pray out of their teeth. But now let us mark, that when God ordaineth magistrates, that is to say, when he calleth men to the office of justice, and armeth them with his sword, in so doing he bindeth them to maintain the good & the innocent, and to take upon them the defence of right, & also to set themselves against all wrongs, misdealings, and violences. Now if a judge say, I know not who had right or wrong: who was to blame for it? For first of all God will never fail to give wisdom to such as ask it: and again, he will also bliss their labour, which travel faithfully to seek out the right. But what judges are so far of from making inquisition for such as are oppressed: that if men do so complain unto them, that the air shall ring of it, yet notwithstanding in the mean while the ears of such as aught to set to their hands to remedy it, are deaf? If a man have patiently put up a wrong, & the judge be made privy to the case, he is not to be excused, he cannot say, he came not to complain to me: not, but the fault was committed before thine eyes, and it was thine office too redress it, but thou hast made no account of it, and thinkest thou to escape clear before God? But ye shall see poor folk complain, and come show their right, & yet can have no redress. And contrariwise, where no evil hath been done, there the sword must be drawn, and the matter must be handled with vehemency as if he were mad. Some ●●n will say, it is but the zeal of justice. It is much to the purpose: no it is too villainous a shamelessness wherein there is neither rhyme nor reason, when they suffer a poor man to be troubled, and in the mean while deal with all the rigour that may be in a matter of nothing. If a poor man that is wronged do complayn & lay forth his right, tush it is nothing, come again a seven-night hence: & then he shall be delayed so long, that he shall be tired. If a plain man have not rents and revenues to live upon, if he have not men at his beck to solicit his matter, if he be a handicrafts man: he must starve for hunger, if he will recover right in a matter that is never so evident. He hath wrong done him, the world seeth it, the matter is apparently known, and yet in the end will he have right? then must he have a full purse, he must shut up his shop, and he must make his account to be idle half the year. And when he hath followed his matter a good while: yet shall he be but laughed to scorn. We see this disorder at this day: and therefore how can they make their account afore God which are placed in the holy seat of justice? True it is, that they will clear themselves before men, but yet shall not this doctrine be disannulled for them. And so (as I said) it were a very ofward thing to be inquisitive, sith we see, that when things are brought to light, there is no zeal to succour those that are so misused & oppressed, yea and it is also seen, that the wicked become the bolder, even by reason of the liberty that is given them when they shall have committed any evil and scape unpunished: it is all one as if liberty and privilege were given them to do harm to all men. Well then, they use it, and abuse it, and thereupon proceed further and further: and in the mean while the judge can still say indeed such an evil was committed: yea and there happened a second, a third, and a fourth, insomuch that at length all is out of order, and yet in the mean while, where is the redress? Will not God have his seat to be honoured? And how can that be except there be the said virtue of stoutness and constancy to repress the evil? Therefore if there be such liberty, as the wicked sort may play the Lions, Bears, & other wood beasts: let such as be in the authority of God remember with themselves, I aught to serve my master, and how shall I discharge myself? If I do my duty, then shall I have him on my side, and I shall be uphold by his hand. You see then whereupon a judge aught to think, and then shall he have a Lion's heart too set himself against the wood beasts, and to pluck the pray out of their teeth, and too break their Chaws. And in good faith let us mark, that these manner of speeches are not superfluous: for in effect, job (or rather the holy Ghost by his mouth) meant to declare, that such as will execute justice duly, shall never bring it to pass, except they use the sword which God hath put in their hand to break the chaws of the wicked: that is to say, except they use sharpness and rigour. For if a judge be effeminate, and that when it cometh to the punishing of offenders, he fall too saying, I wot not where I am, I wot not what to say, and so be destitute of stoutness to redress matters that are out of order: it is certain that he shall never perform his duty. Therefore whereas here is mention made of the breaking of wicked men's teeth: let us understand that our Lord warneth those to whom he hath given his sword, to use it stoutly against the wicked, which commonly are overhardy: and that like as they are brute beasts, so the iusheers also must have a steadfast, and stout heart to repress all their violence and rage. Thus ye see what we have to mark in this strain. Now for a conclusion let us mark this sentence which job setteth down: which is, that he had clothed himself with his righteousness, and that he had made justice (that is to say uprightness) as his rob or Crown: that is too say that he was decked with virtue, and not with bravery, as those Bee whom God hath advanced to some credit, who bear themselves in hand, that the world is not worthy to look them in the face: they play the Peacocks, and spread their wings abroad. You see then the decking of those which at this day are in authority and state of justice: for there is nothing to be seen but pride, there is nothing but pomp and bravery, and yet they think themselves not to be mortal men. But contrariwise it is said here, that the man which regardeth God, and endeavoureth to execute his duty faithfully, taketh righteousness for his rob, and upright dealing for his Cloak or apparel. I pray you if it were but for honesty sake, would a man suffer his coat and cloak too be plucked from him, and himself too be sent too pick pagles, as the proverb sayeth? If it were neither hot nor cold, would he not keep his clothes still, to the intent he might honestly keep company among men? But if a man be stripped, and chance to be in the rain and wind, so as he is left ready too starve for cold, or too swelled for heat, and his coat is plucked in pieces: will it not grieve him at the heart? And yet notwithstanding, righteousness and upright dealing are our very clothes, and coats where with we be appareled. And if a man have behaved himself faithfully in doing his duty: God maintaineth him, and he is fenced by protection from above, he shall be in God's favour, although no man made him good countenance among men. Ye see then in what sort we aught to be clothed and appareled before God and his Angels: namely by keeping the said righteousness and upright dealing, so as we have not been spoiled and destitute of it. Then although that diverse times either by flattery, or by bribery, or by threatening or by hatred, or by some other temptations, men labour too get away this clothing and apparel of righteousness, and upright dealing from us: let us take good heed that we be not spoiled of it, except we will have our shame and dishonesty showed openly before God and his Angels. Furthermore, as touching the world, and this present life, let us be well ware, that we lay not ourselves open to the cold or heat: that is too say, that God suffer us not to fall into many wants, and therewithal send us no succour. And why? For when we have been so cowardly or slothful, to suffer ourselves to be spoiled of our clothes: It is good reason that we should smart for it afterward. I had a cloak to cover me, and keep me from the rain: and I have let it go at adventure. Now, am I not worthy to be wet to the skin, seeing I hold scorn too cast my cloak about me? Behold, God declareth unto us, that to the intent we should be well clad, he himself hath clothed us with his own righteousness. And we cast away that righteousness as a thing of no value: we make no account of the said upright dealing and equity which he commendeth so greatly unto us: But we cast it away as it were into the wind. Seeing then, that we unclothe ourselves after that sort, I pray you, deserve we not that our Lord should give us up to all shame, to be mocked and scorned, and therewithal to be left utterly destitute of all things, and finally too have no aid nor succour, neither of God nor man? Lo what we have to mark in this text. But truly we can never discharge ourselves thoroughly of that duty, I mean not only the Magistrates which have so high and hard a charge, but also them which have no more to govern but themselves, and their households: It is unpossible that they should have such perfection, as to be garnished with righteousness and upright dealing in all points. What have we then to do? We must then resort to our Lord jesus Christ for two causes. For first we find not in ourselves the things that are contained here: we be slow unto goodness, and swift unto evil: there is neither wisdom, nor discretion in us: and therefore it behoveth us too draw it out of jesus Christ, to whom the spirit of wisdom and strength is given, as it is said in the eleventh Chapter of the Prophet Esay. Then if we be clothed with the righteousness of our Lord jesus Chryst, and with the uprightness and wisdom which he will give us by his holy spirit: then shall we be garnished and decked conveniently too appear before God. But forasmuch as in this present life, there will always be some imperfection in us, and so me what will always be amsse: our Lord jesus Christ must of his mere grace cover all our faults, so as they may be pardoned for his sake, and he supply our wants, and therewithal continually increase the gifts of his holy spirit in us more and more, and guide us by the power of the same, until he have clear rid us from all the infirmities and corruptions of our flesh, and that we be come to the mark whereunto we be going.  
Now let us fall down before the face of our good God, with acknowledgement of our faults, praying him too make us so to feel them, that being utterly dismayed, in ourselves we may make our recourse unto him, trusting that the same shall not be in vain, because he is willing and ready to help all them that seek him. And so let us all say, Almighty God our heavenly father. etc.   

The. Cvij. Sermon, which is the fourth upon the xxix Chapter.  
18 I said, I shall die in my nest, and I shall multiply my days as the sand.  
19 My root is spread out to the water, and the dew shall lie upon my harvest, and it shall be very great.  
20 My glory shall be renewed, and my bow shall be strengthened in my hand.  
21 Men heard me with longing, and hold their tongue at my counsel.  
22 They replied not to my words, and my talk dropped as rain upon the hearers.  
23 They waited for it as for the dew, and they opened their mouth as after a desired rain.  
24 If I laughed with them they believed me not, neither suffered they the light of my countenance to fall.  
25 When I came in way, I had the chief room, I was among them as a king with his army, and as a comforter of them that mourned.  
IOb having spoken of the authority that he had purchased by his virtues, and by the gifts of grace that God had put in him, doth now add that it seemed that his state should never have changed. And therein he showeth that he was not like those which reign over men whether they will or not, and are always in doubt and uncertainty: according as we see that such as attain to honour and authority wrongfully, may well bear great sway, and make all the world to quake under them, but assoon as the wind turneth, the lest change in the world overthroweth them. Why so? For as they be feared, so are they hated, and such as crouch and creep to them, wish with all their hearts to see them overthrown, and to be short, they have no foundation at all. But job showeth that he had not a fleeting credit, that should continued but for two or three days: but that it was so well grounded, as a man might have said, that his state should never have been changed it was so well underpropped on all sides. Lo what his meenig was. Yet notwithstanding, God smote him in such wise, as he become the miserablest creature in the world. Therefore it is no marvel though he were in such anguish as he could no more: for he fell into an adversity that he never looked for. And that is the cause why he overshootes himself oftentimes in his talk: and although he have always an eye unto God, yet is he excessive, and that too-too much. This therefore must not be thought strange, considering that the misery which he endured was incomprehensible, and such a one as men had never thought on afore. But this must serve for our learning, that we may always stand upon our guard. If God send us any prosperity, let us not be too sleepy: but let us consider that this mortal life is subject to all the changes that we can devise, yea truly notwithstanding all the props that we can have. And although the whole world seem to favour us, and that we have a hundred thousand shoulders to bear us up: yet must we nevertheless think, that there is no settledness here below, but that all things are transitory, so as all things are changed in the turning of a hand, and those that were lifted highest up, are cast lowest down. Behold (I say) the lesson that we have to gather of this text. And it is a very needful doctrine for us. For there is nothing easier with a man, than to make himself believe, that he shall always continued in happy state, when he is once in it. We see what David himself confesseth: When I was in my prosperity (sayeth he) I said I shall never be removed. True it is, that in the tenth Psalm, he putteth it over to the despisers of God. For in speaking of their prosperity, he sayeth, that they bear themselves in hand, that although the whole world should be turned upside down, yet are they so exceedingly well fenced, that they shall continued safe still. Ye see then, that the worldlings and unbelievers presume upon their own power, and take themselves to be so well armed on all sides, as nothing may hurt them, according also as all the holy Scripture speaketh of that pride of theirs. But David in his own person (in the forealleged text of the thirtieth Psalm) sayeth that he fell asleep since the time that God had settled him in the kingdom, and made him to prospero, and given him the upper hand of all his enemies: and that thereupon he made his reckoning, never to remove from that state. But (sayeth he) Lord thou hast well taught me by experience, that the only favour of thy good will advanced me after that manner. For as soon as I felt thy hand, behold I was in such plight, that I was utterly at my wit's end. David then showeth, that even the children of God, although they be not puffed up with pride that is in the unbelievers, do so● themselves in their good fortune as they term it, and are notwithstanding not able to stay from promising themselves more than is needful. For they imagine that their good days shall last for ever, and that their prosperity shall never fail. Sigh we are inclined to such vice, insomuch that even David was not altogether clear of it, what have we else to do but to take heed to ourselves? And in what sort. David in marking this vice, doth also show the remedy of it, when he saith, Lord the sureness and safety both of me, and of my kingdom, are grounded upon thine only goodness. If we acknowledge that all our welfare dependeth upon God's good pleasure we shall conclude, that there is no certainty nor settledness in ourselves: So then let us call upon God, and wait at his hand for whatsoever it shall please him to sand us. And although we hope that he will continued his goodness towards us: yet notwithstanding let us not cease too prepare ourselves whensoever it shall please him to meeken us, and to exercise our patience by adversity: but let us always be in a readiness for it, and not think it strange when it cometh. Furthermore letus mark well how David saith, that he was troubled. And why? For it is all one, as if he should come upon a man that is fast asleep. Will not we then be in like trouble when the hand of God striketh us? Let us dispose ourselves to it aforehand, and let us prevent all the changes that are to be seen with the eye, and which God showeth, us too the end that every of us should keep good watch. Thus ye see, why I say that the doctrine which is contained here, is very necessary for us: which is, that we must not think to die in our nest after the manner of the similitude which job useth here: but must be as birds upon a bough too remove at God's pleasure, that when we are enriched, we may be impoverished if he list that when we have been in great honour & estimation, we may come to such reproach and shame, as in maneral the whole world may mock us, if it be his pleasure▪ and that we may take all in good worth, and (as I said) be in a readiness before hand, to the end we be not troubled when our Lord shall visit us in that manner. And we have special need to be warned hereof, because the state of Christians is to be changeable. For S. Paul saith that both himself and his fellows were without rest. He useth that word, not that we aught not to be constant. For it behoveth us to determine with ourselves, never too serve. But as touching the outward and visible state too the worldward, we must be feign to be fleeting, and without any rest. So then, seeing that God hath called us thereunto. Let every one of us take heed that he make not his reckoning without his host, ne bear himself in hand, that he shall continued, always in one state. And why? For he warranteth himself that which he cannot perform. Behold here two things which we have to mark. The one is, that what prosperity soever we have, the same is no certain and abiding state. And why? For so is the good pleasure of God: like as if a Prince should give a man the possession of some Lordship, not in feesimple, but to hold of him as Tenant at william. He hath it but from day too day, and the Prince may revoke his grant when it pleaseth him. In like case is it with all the things that God giveth us in this world. For the condition of them is not that we should enjoy them both in life and death, but only when it pleaseth him, according also as he knoweth what is expedient for us. Lo here the first point. The second point is, that we must consider it to be the good will of our God, to remove us from time to time, so long as we be in this world. And why? For if he should suffer us to settle long, surely we would as it were gather rust, and draw much superfluous baggage to us. God therefore removeth us, that is too say, he changeth our state▪ he afflicteth us, he maketh us poor, and after he hath lifted us up, he casteth us down: and all is too the end we should not be snarled in the goods of this world, nor become so foolish, as not to keep on our way continually to the heavenly life. Thus ye see what we have to bear away in this text. Furthermore, let every of us enure himself too consider the turnings that we see in this world. For our Lord showeth us them, to the intent we should far the better by them. And specially if we see any thing that was never mistrusted nor looked for afore: as if some man were advanced to great credit, and nothing went against him, but he had both wind and weather at will (as they say) so as he shall have gathered great riches and gotten great friends, & have allied himself well, and gotten infinite stays: if we see such a one fall, because God layeth his hand upon him to beat him down▪ let us be think ourselves, that it behoveth us then to wake, and that God declareth unto us, that there is nothing certain in this world, to the end we should come hide ourselves under his wings, and also dispose our selves to adversity, whensoever it shall please him to sand it. And if we happen to fall: let us not be too much astonished and dismayed, because we have minded it a long time before hand▪ Verily sometimes God maketh alterations, not only upon men▪ but also upon Cities, Countries▪ and kingdoms. When any of these great Courtiers that were had in such reputation, as men thought them to be advanced above the Clouds, are seen to come to decay: that is a change right great and wonderful. But if you see a City, a Shire, yea or a Reahn overthrown (as I said afore) where a man would have thought there had been so much help as it had been unpossible too have come unto it: I say if we see all this overthrown: let us understand, that our Lord setteth that looking glass before our eyes, to the end that every of us should think the better upon his own frailty, and not fall asleep in any presumption or vain trust. Thus ye see how we aught to profit ourselves by this text, and by the experience which our Lord giveth us of it all our life long. But job useth the more similitudes to express that which he had said, that is too say, that the dew shall lie always upon his harvest, or upon his branches: (for the Hebrew word importeth both twain, and all cometh to one end.) And again, that his days shall be multiplied as the sand. As if he should say, without number. And again, that his glory shall be renewed, and that his bow shall not be beaten down. True it is, that some men understand these sayings to concern the hope of the resurrection: but men may see by the whole process of the matter, that job treateth of the state of this present life. Therefore we must not climb so high, nor seek so curious a gloze: but content ourselves with the natural sense which I have set down already: which is, that job meaneth here to say, that his state was well settled, so as men thought not that ever they should have seen it fall into so miserable a plight as it was then. And (as I said) that is a circumstance to make many men to wonder. For when we see such changes: we fall to reasoning with ourselves, how happeneth it that God thundereth upon so high mountains, and smiteth so great heads? Is it possible? we consider not that God intendeth too utter his power in that case, to the end that men should not trust so much too themselves, but learn to refer themselves wholly unto him, and to rest altogitherupon his goodness, and not to promise' themselves any thing after their own imagination. So much the more than behoveth it us to mark well this circumstance, that Job's advancement was not only for a day, two, or three, or for some short time: but that he seemed to be utterly exempted from all dangers, and too be no more in peril of any misfortune: and yet notwithstanding, that God smote so roughly upon him with his hand, as he was utterly defaced. Wherefore let us understand, that God meant to give us a notable looking glass here, to the end we should always keep good watch: and when we have called upon god, if it please him to sand us any affliction, we might receive it patiently, inasmuch as we had after that sort foreseen it. And surely whatsoever virtue there be in us, the same must not stir us up the more, when there happeneth any change: but we must understand that according as our Lord hath given us of his gracious gifts, & specially after as he shall have governed us by his holy spirit, to use them well, and as it becometh us: the same must serve to establish us in patientness, notwithstanding that we be weakened, yea and utterly beaten down in our bodies. Then let us assure ourselves, that God will come to utter the strength of his spirit in sustcining us, to the end we may fight against such temptations, and that the victory which we shall have gotten, may be so much the more glorious, because his goodness hath been the more increased towards us. Lo here what we have to mark. And now job goeth on with his matter which he had dealt in before: which is the great authority that he had gotten, not through vain reputation, but by his wisdom and gravity, & because he had so governed himself, that every man reverenced him. Therefore he saith expressly, that all men herkned to him, yea and that they berkned in such sort as they waited for his words, and every man gaped, as a man that is athirst, or as we see how the earth when it is very dry doth cranny, as if so be it desired rain to drink. job then declareth, that he himself was such a one: that is to wit that he was as the rain and the dew, and that all such as heard him, were as it were altered at his words, and hung upon his talk as upon an unrevocable judgement. And this is declared unto us purposely, to the end we should know first what a man job was, whom we see so sore smitten by God's hand. Therefore let us not complain & grudge against God, nor accuse him of cruelty, when he afflicteth us. For we see what job gained by it namely that he abode vanquished & confounded when he went about to strive against the chastisements that God sent him, and yet nevertheless, ye see what holiness of life, and what perfection was in him. Therefore let us learn that God is always just in afflicting us, and that if we compare ourselves with job, we shall found ourselves to be far short of the perfection that was in him, and yet was he beaten more sharply than we be. So than we have none other shift, but to receive God's stripes with all lowliness and patience. Mark that for one point. And herewithal we see in Job's person, what reverence we aught to bear to such as God sendeth to teach us faithfully. It is said that men harkened to him with longing: wherein he showeth that men aught to have a desire to profit in knowledge, & that seeing nature provoketh them to desire to eat and drink for the nourishment of their bodies: they must not despise the food of their souls, which is the knowledge and learning of goodness, whereby they differ from brute beasts. When we know a thing to be good to maintain us: we need neither master nor teacher to teach us to covet it: neither need we any provocation to it, or any body to put us in mind of it. Every man (as I said) can skill to covet to eat and drink, every man can desire too be clothed. Why so? For we know that those things concern our life. But now, is not our soul the excellentest part of us? And how aught that to be interteyned? Not with eating and drinking: But there is a thing agreeable too the nature of it, which is to have reason & understanding, that our life be not brutish, but that we may show ourselves to be creatures formed after the image of God. So then, in this verse it is showed us, that if we be not too blockish (or at leastwise if we have any reason at all in us) we ought continually to devise how we may profit, by knowing too what end man is borne in this world: namely to be more and more established in the knowledge of God, after we have once received it. But we see many so reckless, as they pass not to hear any thing: & we see othersome that cannot be satisfied with despising the doctrine, but they also hate it, & utterly absent themselves from it asmuch as they can. And do such folk deserve to be counted men? Not: for the thing wherein we differ from brute beasts, is that we have some reason & understanding in us, to discern between good and evil: yet notwithstanding there is such grossness & infirmity in our wits, as we have need of furtherances. Yea and though we had all the furtherances that could be wished: yet is it apparent, that there is still default in us. For what is the cause that we reject all the benefits that God offereth us, but because we be woise than beasts? So then we must needs conclude, that if a man knew the end of his creation, and why he liveth in this world: he would always be moved to profit in knowledge, as to set his mind thereupon, and he would never refuse the means when they were offered, but would think with himself, behold, God intendeth to teach me, & therefore it behoveth me to yield myself willing to learn, and to give ear to his doctrine which he setteth afore me, as which is good and available for my salvation. Lo what desire aught to be in us. But now let us look upon our own retchlessness: For God is so gracious unto us, as to give us his word, and not only sendeth us some man that hath a good wit and understanding: but also is willing too do the duty of a master himself. And although he come not down from heaven in his own visible person: yet have we his law, his Prophets, and his Gospel, which give us infallible assurance and record that it is he which speaketh there. Then seeing that God openeth his holy mouth to teach us, although he use mortal men as his instruments: I pray you are not we too unthankful, if we vouchsafe not to profit in his school? And yet nevertheless, we see how we far in that behalf. Wherefore it behoveth us to remember well the lesson that is showed here, in respect that God upbraideth us, according also as jesus Christ hath done the jews and hypocrites, saying, you can skill to discern the seasons, you can tell when the Sun will cheer the earth, you know when the weather will be clear and fair, so as you may go about your business. And why discern we not that which belongeth to our souls? Because we are too much wedded to this present life. There is none of us but he wisheth for rain when he knoweth it to be needful, saying: O, now it were good for the earth to be watered. Again, if we have need of heat, or of fair weather, or of any thing else: we can so good skill to forecast the things that concern the commodities of this temporal life, as there is no lack at all in us in that behalf. But behold, God sendeth us his word, and we know not the due time of his visitation, to enter when the gate is opened us: he calleth us on all sides, and we take scorn to come in. Furthermore let us mark well, that this similitude is not set down without cause, where job sayeth, That his words were wished and waited for, as the rain or dew. And Moses also useth the same in his song: ye heavens (saith he) let my words drop as the dew, or the rain in their season. Now for the understanding hereof, we must not only consider the rain in itself, but also mark the use and profit that it bringeth us. Rain in some respect may be hurtful, as unto them that are wet too the hard skin, when they go abroad in the fields: and to all other men also, when it keepeth them within the doors. But yet for all that, a seasonable rain bringeth us sustenance by moisting the earth which could yield no fruit without it. Thus ye see why rain is to be desired. And so let us understand, that we on our part are much more barren than the earth. For proof hereof we can bring forth nothing but shrewd weeds. True it is that in respect of evil we be too frutestil: but in respect of good, we cannot bring forth so much as one grain of corn, or one branch of good herb, and much less can we bring forth any one good nourishing fruit wherewith to feed ourselves, or shoot forth one blade of good corn, until god have changed our nature. But hath God put good into us. He must also be feign to water it, or else it will be either choked with briers, or else grow wild. Our Lord then must work in that behalf. And behold the mean that he intendeth to keep, is that he sendeth us his word as rain, to the end that being so moistened, we may see what his working and cheerfulness is, and that the good root which he hath planted in us, may not perish, but increase more and more, and bud & bring forth good fruit. Furthermore let us take heed we become not like stones and blocks, when God raineth so upon us. The rain doth the earth good, when it is well tilled, but will it do any good to a rock? Not, none at all, the rain is but lost upon it. Even so is it with men. If we be well tilled, and minded to yield under the obedience of our God, when he maketh his word to rain upon us. Certainly it will enter into our hearts, and we shall feel the working of it, so as we shall be the more disposed unto goodness, and our good works shall show that we have not been watered in vain, and that God's mind was not that his graces should be lost in us. But if we continued always in our cursed nature, as many men do which are wilful and froward: then shall we be like rocks, he will rain upon us, but what for that? We shall have no disposition to receive the rain, and that will cost us right dear. Therefore let us understand, that it is a rain of Gods sending, when he will have his word preached unto us. And that if when it streameth down upon us, we make it too vanish in the air, and suffer it not to light upon the ground, we may be sure that such unthankfulness shall not scape unpunished. Thus ye see to what end it behoveth us too apply the similitude that job useth here, when he saith that his words were waited for, and longed for as the rain and dew. That is to wit, we must assure ourselves, that the good doctrine which God sendeth unto us for our welfare, cometh to us from heaven, and that although we hear it at a mortal man's hand, yet notwithstanding it is of Gods sending. You see then how Gods desire is too water us. Too what intent? To make us receive good seed out of hand, and to bring forth good fruit according as it is added here. For job not only saith that his words were longed and waited for. But also that men received them immediately with great and earnest good will, and also that there was no more replying to the contrary. Then if it please God to teach us, and (for the doing thereof) to raise up meet men induced with the grace of his holy spirit, under whom we may profit. Let us give ear to them with all reverence, and yield too their good doctrine without any constraint. True it is that we aught to examine spirits, and that we must not at all adventure receive all doctrines that are set afore us, until we be sure that they are of God. But when we know that it is God that speaketh, that is too say, when we are sure that we be taught in his name, and as it were by his mouth: then is there no replying, but we must do him the honour to settle ourselves fully upon his word, so as we may yield ourselves obedient unto it, & it may have full course and authority among us. True it is that many can found in their hearts to suffer God too speak without kicking against him, so as they know the things to be good which are preached unto them: but yet do they strive against him in their life. And that is the thing wherein our Lord intendeth to try whether we be his or no. Have we heard God's word? We must not reply against it, but we must glorify God, assuring ourselves that there is nothing better for us than to obey him. Have we once acknowledged that? Let every of us (when we be returned into our houses) show by our deeds that we have borne away the doctrine, and do allow it as good. For he that doth contrary to that which he confesseth, is double condemnable. And surely as there be folk that do much worse in secret than if their wickedness were opened too the world: So also, their replying against God, extendeth not only to the mouth, but also to the life. Therefore when folk live not as they are taught by the Gospel: their works reply sufficiently against God. When any man troubleth his neighbour, so as he riseth up openly against him and doth him any violence, it is certain that such outrage shall not be borne withal but shall be punished at God's hand, how long so ever he tarry. And although our going about to annoy our neighbours, be by subtlety and as it were by undermining, so as our slights be chiefly conveyed and covered, and we cannot be reproved of men, nother can any man (to our seeming) find fault with us: yet notwithstanding, the cry mounteth up to Heaven, and craveth vengeance at God's hand for the extortion that we have so committed in secret. Wherefore let us mark well, that although we have yielded such reverence unto God's word, as to hear it as good and holy doctrine, and to receive it as the very food of our souls, and as the mean too bring us to the ever lasting life and the salvation which we pretend to desire: yet it behoveth every one of us too take good heed to himself, that he reply not against it by his life. And now let us consider a little, if a man may ever found this virtue in the world. Behold job speaketh in such a time as God's doctrine was yet very dark: for it is not well known whither he lived after the law of Moses, or before: howbeit it is certain, that he was ancienter than the Prophets. For when he is spoken of in the Prophets, he is spoken of as a man that had been of ancient time. Now seeing it is so I pray you aught not the world at this day to be more given to receive God's doctrine, than at that time? For (as I have said) the doctrine of God was very dark in those days, and God sent it but as it were drop by drop, even as when there falleth a small dew in the night. Too be short, men are taught it but slightly in comparison of the abundance of grace which God sendeth into the world in these days. For in the Gospel we have infinite treasures of wisdom and knowledge, God showeth himself familiarly unto us, he will have us to be filled, and thoroughly filled with all perfection of his doctrine, and he giveth so clear and certain understanding as can be possible. And yet for all this, where is the reverence that job speaketh of? where is the desire? where is the amiable obedience▪ Nay contrariwise we see skornefulnesse as I have touched already. Again, when the doctrine is preached, how many are there that give attentive ear unto it? Nay the most part are busied about their own fancies and earthly cares, where they have I wot not what matters within them, that shut God out of doors, so that they play the resty jades in kicking against the doctrine. Their coming to Sermons is but for fashion sake, and they return home from them as wise as they went thither. So then there are very few folk in whom the reverence is to be found that is spoken of here. And as for conforming themselves fully unto it, that is a very rare virtue. For every man will be wise and cunning, and after that sort? In not obeying God, and in not coming to the knowledge of the holy scripture: nay marry say they, I think thus, and thus it seemeth to me: And men are not ashamed to allege their weening before God: and it is the chief articles of the faith of the Papists at this day, that in their opinion God aught too set great store by them for this their overdivelish pride, in that they would have all men to hold themselves too all their devices. And they that blaspheme not so openly with their mouths, are nevertheless seen by their deeds, that they rebel against God. For we see how God doth nowadays set out the whole perfection of wisdom in the Gospel, and cometh so familiarly unto us, desiring to fill us to the full. And yet notwithstanding we find no taste in his word, but utterly despise it, and when it is declared unto us, we go about to resist it, or at leastwise too deface it by our doings. Seeing then that we are so malicious, shall not they that hear job, bear witness against us? Shall they not upbraid us with the obedience which they yielded unto job, who in deed was a Prophet of God, but yet had no such record of his calling, as our Lord jesus Christ hath given to those that preach his Gospel in these days? And therefore let us mark well this text. For like as it is said that the lest in the kingdom of heaven (that is to say of them that preach the Gospel in these days) is more excellent in his ministery, than john Baptist and all the Prophets: so on the contrary part, when we despise the doctrine that God sendeth, seeing that he commandeth it to be so honoured: it is certain that we shall be double guilty. Thus ye see what we have to mark in this text. And it is said immediately, that if job jested with them, they believed it not. Whereby he meaneth, that he had such a gravity in him, as men durst not believe that he would jest, because that in all his conversation he showed himself as a Prophet of God, and had gotten so great credit as the very reverence which men bear unto him, was a cause that men thought not that he would abase himself to become fellow like and companion with others. And afterward he addeth, they constrained me too let the light of my countenance fall: that is to say, they compelled me to hide my cheerful countenance, because that although they were glad to see it, yet durst they not show like countenance again, for fear of offending him by any manner of way. This serveth to confirm the matter more which was spoken of already. For the holy Ghost showeth us as it were in a looking glass, what the reverence of the whole people was in those days, towards a man that was endued with excellent gifts, notwithstanding, the same spirit that rested in him, speaketh at this day unto us. Then if men honoured him in such wise as they durst not show like countenance when he laughhed, for fear of displeasing him: It showeth well the obedience which we should yield too God's word, and that we aught to esteem and honour the doctrine, in as much as we know it proceedeth from him for our welfare. And herewithal job showeth also after what sort he behaved himself among those that honoured him so and gave him the chief room as unto a king: namely, that he had been a comforter of the afflicted. Therefore he showeth that for his part, he abused not the authority that was given him by taking upon him as a Lord, after the manner of false Prophets (according as it is said in Ezechiell) which use such and extreme sternness as though they would set their feet upon the necks of those that fear God, by thundering and storming against them, and in the mean while have not any humanity in them, nor regard to reach out their hand to such as are afflicted. job then declareth, that his gravity was not turantlike, that is to say it was not a sturdy stateliness to daunt poor folk, and to make them afraid: but although he showed himself familiar to them, yet they stood in awe of him, and durst not dally with him, because they knew he had received God's spirit abundantly. Wherefore let us understand, that like as he had been mild and courteous unto all men: so also it is a lesson for all those whom God hath called to the teaching of their neighbours, and generally for all the faithful, every man in his own behalf. Then if God give us any authority, or so replenish us with his holy spirit, as we be honoured among other men: It is not for us too advance ourselves, nor to overrule them like Lords (for that were an abusing of God's gifts, and a wresting of them clean contrary to his meaning:) but it behoveth us to know, that our Lord employeth us to the comforting of the poor that are afflicted: that is to wit, that such as seek to serve God with all lowliness, may be cheered by hearing and seeing us▪ For like as God's word is hated of the wicked sort, and of the despisers thereof, because it telleth them of their destruction: so also they that are cast down in themselves and are not advanced with pride, presumption or stubbornness, but are always lowly minded; and to be short all the scholars of jesus Christ, must needs be cheered at his doctrine, according to his saying, come unto me all ye that labour and are heavy laden, and I will refresh you. So then let such as have charge to utter God's word, look well that they make the doctrine which they carry, to be found sweet and amiable to all such as are oppressed and overwhelmed in themselves through the knowledge of their own wants and miseries. And therewithal▪ if they deal roughly: let it be towards those that have need to be roughly handled and tamed by reason of the hardness that is in them.  
Now let us fall down before the face of our good God with acknowledging of our sins, praying him that when he hath made us perceive them, he will also give us such repentance as we may heartily desire to be healed by the remedies that he sendeth us: and that for as much as his word is the true medicine to purge all our diseases, he will make the same to work effectually: and when he hath given us health, he will feed us with the self-same food, and strengthen us more and more thereby, so as we may show by effect, how it is he that liveth in us, and therefore that we may not live any more after the world and the flesh, notwithstanding that we devil here: but that our living may only be to feed our souls with his word, until he have called us into the kingdom of heaven with his Angels, where we shall need no more teaching, nor to have the means which are requisite for our infirmity as now. That it may please him too grant this grace not only to us but also too all people and nations of the earth, etc.    


The. Cviij. Sermon, which is the first upon the xxx Chapter.  
Now they mock me which are younger than I, whose fathers I have refused to set with the dogs of my flock.  
2 For whereto did the strength of their hands serve me, seeing that age was perished in them?  
3 They being destitute by means of dearth and famine, fled into the place that was solitiarie, dark, desolate and waste.  
4 They did cut up weeds by the trees, and the juniper root was their meat.  
5 They were chased from among men, and men shouted after them as after a thief.  
6 They dwelled in the clefts of rivers, in caves of the earth and in rocks.  
7 They roared among the trees, and gathered themselves together under the bushes.  
8 The children of fools, yea the children without renown were brought lower than the earth.  
9 But now am I their song, and their matter to talk upon.  
10 They abhor me and flee far from me: and forbear not to spit in my face.  
WE have seen the honour wherein job had been for a time: and his rehearsing of it is, too the end that by comparing it with the reproach wherein he was, he might show how he had the more cause to be sad, and that it was an intolerable grief too see himself scorned with extremity, even of those that had feared him and stood in awe of him afore. Now when a man hath been advanced to great honour and high estate, and afterward seeth himself despised, it is a natural thing for him too be grieved the more thereat. For he looketh not upon the thing that is left him, but upon the excellent state from whence he is fallen. A poor man that shall have lived at home in the country, and never tasted of honour and pomp, is always at a point with himself, when men scorn and disdain him, or show any token of contempt towards his person. The good men also which shall have lived in simplicity, will not be so greatly grieved at it, but will overpass it. But as for him that hath been brought up in pleasure, and hath had abundance of riches, he can abide no shame without deadly wounding to the heart, because men hold him in some estimation. And although men come not too spite him to his face? yet if there be any crooked dealing that tendeth too the shaking of him off, and to his contempt, it grieveth him sore. Ye see then how it is a natural thing for such as have been in honour, to be unable to bear their own defacing, and to be the more grieved at it. And that is the thing that job declareth here. For like as he had declared the reverence that men bear unto him, in so much that all men gave ear to him, not in respect of his riches, but because God had given him wisdom and discretion above other men, so as they might rest upon him, and he was as a mirror and pattern of all virtue for them to take example at through out his whole life: So now when he saw himself scorned, and every man pointed at him with their finger, it is a cross much heavier and bitterer for him to bear, than if he had never been advanced heretofore. But hereof we have a good lesson to gather, which is, that commonly when a man is noozeled in pleasure, thereby he waxeth overtender: in so much that it is not for our profit to be so brought up in honour, so as men should never displease us, nor speak any thing to us that should not rather tickle our ear than scratch them. Why so? For we know that our Lord commendeth us above all things, if we be patient and acknowledge our faults when we be blamed to our faces. If men yield us no honour, but rather scorn us: let the same put us in mind, that we have not honoured our God to whom all honour belongeth, and therefore it is good reason that we should receive such reward of shame upon our heads. God then intendeth to try our lowliness in this behalf, by our meek receiving of the injuries that men do unto us without stomaching of them. For this delicate bringing up of us in pleasure (as I said) causeth us to be unpatient, so as we can not bear any thing: but as soon as a man doth but point at us with his finger, it grieveth us, yea and it is such a corzie to us, as we wot not which way to turn us. Then if our Lord enure us to the suffering of wrongs ●nd reproaches: let us learn that therein he procureth our welfare and profit, to the intent we should be all whole and sound as they say. And this is the cause why saint Paul saith that it behoveth us to be armed on both sides, that we may pass through shame and reproach, as well as through honour. If God list to have us in estimination, let us not thereupon gather▪ that we shall always continued in that state, nother let us sot ourselves with vain glory and ambition. But let us understand that our Lord bindeth us so much the more unto him, for the good edifying of our neighbours. When a man is in any pre-eminence, he aught to consider, that all men look upon him, and that our Lord hath set him as a candle on a cupboard or a table, to give light. Therefore it standeth him in hand to walk the more carefully, and to beware that he giveth no occasion of stumbling unto any man. Thus ye see how the honour which God giveth us aught to be applied, not too our vain glory, but to the edifying of our neighbours. And on the other side also, let us mark how Saint Paul saith, that it behoveth us to be thoroughly acquainted with reproaches, & to have our ears beaten with them. If men slander us, let us nevertheless take all in good worth, and yet notwithstanding let us take good heed, that their scoffing at us may not be for our faults. Furthermore, if our conscience be clear before God, so as we be sure that they which rail upon us and backbite us, do it of malice and without cause: let us put it over wholly unto God, and content ourselves with his allowance. And therewithal (as I said) let us be utterly enured thereunto a long time before hand. For it is a lewd thing, when men be so tender and have their ears so nice, as they are able to bear no misreport. Thus ye see what we have to mark in this text. But for as much as this doctrine is hard to practise: let us also mark the examples that are given us in the Scripture. Behold David, for we will take a man renowned among others. After he had been king and continued in such prosperity as it was openly seen that God guided him with his hand, & that he was not advanced by worldly means, nor by his own policy, but after such a sort as God meent to show a special working of his own power in him: After he had been so honoured: behold he was afflicted in the turning of a hand, yea and that by his own son. Stones were thrown at his head. Semei his own subject persecuted him both in deed and words, and spited him, saying, thou murderer thou receivest thy payment. Wherein he upbraideth him as if God had sent him the reward due for the cruelties which he had committed against the house of Saul. Nevertheless, David who might well have been inflamed with anger against Semei, specially considering the circumstances which we have touched, in that he saw his own subject bend himself openly against him being so excellent and renowned a king: first and foremost calleth to mind, that it was God which had exalted him, yea and that he had done it of his own mere grace, and that whereas he was now cast down: the same came not by any casualty of misfortune, but of God's will, who would have him baited by men. It is God (saith he) which hath appointed him to do so: not that Semeis outrage and pride was allowed of God, but because David knew that the same came not to pass without the heavenly providence. And therefore he humbleth himself to the furtherance hereof: it booted him greatly that he had been brought up as a poor country cloyne or a shepherd or a netehearde with his father: For in his youth he kept his father's Lambs, and was not brought up so daintily, as not too know what it was to bescorned: that bringing up therefore did greatly profit him. And here ye see why I said that if God should not waken us, but rather suffer us to be always flattered by men: if it would not be for our behoof. Wherefore let us understand, that when men use such missaying and railings against us▪ God doth by that means prepare us, to the end it should nor be strange t● us, if he listed now and then to abase us. Now then when such extremities betid us, out Lord prepareth us to patience. And thereupon let us mark the example of David, who was a man subject to passions as we be, and yet notwithstanding submitteth himself wiilingly, when he perceived it to be God's will that he should be as it were torn in pieces, yea though it were wrongfully. For that is not the matter that must grieve us: but rather we must be of good cheer when our consciences answereth well for us before God, and when we know that men persecute us wrongfully. This (say I) is a thing that aught to uphold us the better: for we must not be so foolish as to say, what now, what cause can men found to scorn me after this sort? True it is that if we be reproached for our sins sake, the same aught to frame us so much the more unto patience. But if our Lord suffer us to be slandered by them, and to be scorned by them, when notwithstanding we shall have lived well, and not have given occasion to the wicked and to backbiters to do us injury let us assure ourselves that our Lord hath granted us a singular grace, in exempting us so from the spitefulness of men, as all their ill will towards us is without cause. And therefore if he will have us to suffer unjustly, let us pass through it, and not think it strange. Thus ye see the doctrine which we have to gather upon this text. But now it behoveth us to mark, that although the gracious gifts and benefits which we shall have received at God's hand aught to comfort us in our afflictions: yet notwithstanding it is not possible, but that if we have been in estimation, it will be a great grief and a double hart-sore to us, to see ourselves scorned afterward: but yet it behoveth us to resist such temptations. Our patience must not be a senselessness: but it consisteth in this, that when we feel the things which are declared here by job: yet nevertheless we take courage to walk still as before God: and if it please him that we shall be wrongfully slandered, we arm ourselves against such battles, that we may not be foiled how so ever the world go. For the thing that Satan practiseth by stirring up malicious folk, and by enforcing them too slander and backbite us, is that we should conclude that we have lost our time in doing good. What? I have endeavoured to live without blame, I have strained myself to do good to every man. There is no man that can say that I have either done him hurt or harm, and yet I see I am persecuted after this manner. What have I gained then by walking uprightly? Thus ye see that the craft and policy of Satan, is to make us believe that we loose our labour in doing good: and thereupon to carry us so away, as we should no more stick to annoy or hinder men. And on the otherside let us mark, that men's unkindness aught to provoke us so much the more to remit ourselves wholly unto God, being sure that it is he to whom we must yield our account, and that his allowing of us aught to suffice us. Do we then see men unthankful towards us, so as when we have endeavoured to do them good, they turn and spit in our faces, and burden us with false slanders? Let us assure ourselves that thereby God calleth us too him, as if he should say, I will have you too walk as it were before my face, and therefore you shall not be recompensed now here below, but be you contented to have obeyed me in all points. whereas men do so rail upon you: it is to the end you should not stay yourselves, nother upon them, nor upon their opinion, nor beeled with such fondness, as to say, you have well deserved that men should praise your virtues. Thus ye see after what sort we aught to fight against this temptation which is spoken of here. And by the way let us mark, that our Lord meant to give us a singular instruction by these changes here: I mean by the change that happened unto job, and by all the other changes which we see in the holy Scripture, and which we behold daily with our eyes and read in heathen stories. And why? First of all (as was declared yesterday) they that are advanced too honour and dignity, have a bridle too rain them back from warranting themselves too continued always in that state, and to make them know, that in the turning of a hand, God not only can shake them▪ but also utterly overthrow them from the highness wherein he hath set them: So that in stead of the honour which he hath given them, they shall see themselves assaulted on all sides with wrongs, scornings, and slanders. Ye see then that all such as fear God, aught to bridle themselves when they are in such state and dignity, and make their account that early or late all may change. For God to prove their meekness, will give men liberty to scorn them, and to do them many outrages. Also we see that the very Paynims knew this, and that they have made many common proverbs of it, which serve to take away all excuse from us. True it is that they did ill put them in ure. And why? Because it is hard for men to hold themselves sober when they have the world at will, and that fortune (as they term it) doth smile upon them. It is too common a vice among men too besotte themselves in their prosperity, and we can well enough say it, but there be few of us that take heed of it. Although then that those sayings be ordinary every where, and all men confess them to be true, namely that a man aught not to glory of his prosperity, nor to sot himself in it: nor to believe that it shall tarry with him for ever: but that he aught to think upon the changes and alterations that may happen: yet notwithstanding no man applieth his endeavour to do so: and therefore so much the more behoveth it us to take pain, because we see ourselves so soon overtaken with the delights and gloriousness of this world. To the end therefore that no man suffer himself to be carried away by his inordinate lusts, it behoveth us to mark the doctrine so much the better which is set down here. And so let all men that fear God bethink themselves while they are in honour, that God is well able too bring them down, yea and that they must not promise' themselves either months, or days, but dispose themselves every minute to have their shoulders ready too bear the burden of reproach, when so ever it shall please God too put them too shame before men. Mark that for one point And surely considering the frowardness which we see in the world nowadays, it standeth us so much the more in hand to take warning hereof▪ For it is a wonder that a man which walketh uprightly can be honoured at this day. True it is that the wicked may be held so short spite of their teeth, as they shall be fain to leave virtue: but yet miss they not afterward to fall again to such outrage, as to slander the good, and to turn light into darkness. Although then that God have engraved such an insight in the despisers of his majesty, that they commend all things which they know to proceed of him: yet nevertheless they by and by after fall to such a rage, as they shut their eyes, and become brutish wilfully. And why? to the intent to spew out their blasphemies and railings against God, and against the gifts and grace of the holy spirit. Therefore it is no wonder though such as fear God and walk in soundness of life, be subject to many slanders and revilings: specially seeing that Satan thrusteth forward the wicked after that sort, bereaving them of all modesty, yea and inflaming them as it were with a fiery rage. We see these things too commonly: and therefore it behoveth us too be warned, to pass through the wrongs and slanders of this world. By the way, when so ever God listeth to have us reviled after that sort, if it be by reason of our sins as I said afore: we have so much the more cause to hold our tongues, and to bear the reproach quietly which we have deserved as the just hire of our faults. And thereupon it behoveth every man too bethink himself advisedly: and as soon as any man shall backbite us, or mock us, or make us as it were a tale and laughingstocke, we must learn to acknowledge, that God putteth us in mind to make our own accusation. Even the heathen men could well skill to say, that our deadly enemies do oftentimes profit us more than our friends: And why? Our friends bear with us, and that causeth us to feed our own vices. For although their intent be not to flatter us, yet notwithstanding the gentleness which they use in bearing with us, is a cause that we think not upon our imperfections to amend them. But our enemies do pry upon us, and seek all the means that can be, to lay open all the faults that are in us. Therefore when any man findeth fault with us, and scoffeth at us, it behoveth us too think thus: gotoo, I see here that God citeth me to make mine own process, and to accuse myself, so as I may be mine own judge too condemn myself, that by so doing, my shame may be covered and buried. Lo how we aught to deal in this behalf. And if we know that such as speak evil of us, have any reason so to do, although they do it of malice: yet notwithstanding, let us not reply to say, this man is led with desire of revenge. Let us not look at any such thing, but let us plead guilty, and pray God to blot out all our offences, to the end we may be quit both before God and the world. Yea and if we know not any reason why the party should speak evil of us in that behalf: yet let us acknowledge, though I be not faulty in this point whereof I am blamed, yet are there many other vices whereof I am guilty, but my God spareth me, and will not have them come to the knowledge of men: if it pleased him to stur abroad all my filthiness: what a stink would there be? Let us consider (I say) that by that means God intendeth to set secretly before our eyes the sins which we would have cast behind our back, and that is to make us to hate the evil that is in us, without any flattering of ourselves. Mark that for the second point. And finally, if our consciences be clear: not that we can in all points and all respects be utterly faultless, and like the Angels: but because that we see that men have no cause too persecute us, but that they do it wrongfully, and oursuffering is for that we have followed God's word, or for executing out office and duty faithfully: I say if men do blame us for it (as indeed they be full of rancour and malice) let us assure ourselves that our Lords will is, that our receiving of such reward, shall be to the end we should look for a better at his hand, as I said afore. And if we see no cause at all, but are utterly abashed in ourselves: let us not therefore cease to say, Lord thou art righteous, what so ever come of it. Thus ye see to what point it behoveth us to come. And heerewithall let us endeavour too profit ourselves by all the chastisements which God sendeth us from day to day: and let us understand that thereby God intendeth to fashion us to yield him the praise, and to glorify him, even when wesee good men had in reproach. For like as every of us aught to be patient, and by his patience to praise God in all things that he suffereth: so also must we not blame him, when we see him suffer good men to be slandered. Wherefore let us not be to much grieved when we see an honest man slandered and reviled, so as men's tongues run riot against him. We see what happened unto job. He was (as I have said) a pattern of all holiness: And yet notwithstanding we see him in such reproach, as it seemeth to be utterly past recovery. Can we blame God in this behalf? or can we scorn against him? Nay, rather when we see such afflictions happen unto a virtuous man: we aught to humble ourselves. And although the reason why God doth so, be not apparent unto us: yet notwithstanding let us assure ourselves, he doth it not without cause, and therefore we aught to glorify him in all his judgements, although they be incomprehensible to us. Mark that again for one other point. But let us come to those that are so proud, as to disdain, and not only to disdain, but also villainously too revile those whom God hath honoured by giving them excellent virtues. Hear we see in the person of those whom job speaketh, that it is a detestable vice. Is there any man that condemneth not this pride, or rather this shameful beastliness, that rascals and naughtypacks should so lift up themselves against a man whom they aught to honour and reverence for his virtues? Behold these dogs bark, yea and they bark where they can not bite. For (as we have seen already) job was none of those that are in credit for their riches or authority, or any worldly respect: but for his virtues, because men saw as it were these marks of God's glory in him: and yet ye see here, that rascals, and ribawdes, and such as have no skill either of honour or honesty, do rush against him, and rail upon him with their tongues. See ye not what an intolerable villainy this is? And may not a man compare them to cur dogs which bark and gnash their teeth although they can not bite. So then this vice is not to be borne withal, but we be convinced by very truth and reason, that it is to be condemned. Wherefore let us learn, not to follow that which we mislike and condemn in others. And so when God maketh any changes, so as man falleth down whereas he had been in great estimation afore: Let us not be so far overseen, as to cry out against him: but let it come to our remembrance, that by making such alterations in this world, God intendeth to waken every of us, that we should not be presumptuous according to our own nature, which is too much inclined thereunto. But I am a poor man, I was never in credit or estimation, the world hath not heard any talk of me: Now if I see a great parsonage cast down, it is as if a mountain fell down: and what else should I think of it, but that our Lord intendeth to set so much the greater brightness upon his judgements, to the intent that I should consider what I am myself? I am here a silly worm, I do but creep upon the earth, and such a one did as it were soar above the clouds: and yet notwithstanding I see that God hath cast him down before mine eyes. Well then: art not thou a stark fool if thou praise and esteem thyself? Ye see how the little ones aught too take warning too walk in fear and carefulness, and that when our Lord doth so cast down the great ones before their eyes, they must consider on their parts, that he can cast them down likewise when soever they go about to advance themselves, how stately soever men be, God is able enough to pluck them out of their high nests. And when they be settled in such degree, as it shall seem unto them, that fortune can not do any thing against them: God will show that it is to no purpose for men to fancy a fortune as they do, but that God stretcheth out his hand through all things. Now if the Princes and great men of this world, aught to be afraid when they see God thunder upon the mighty ones, and such as are advanced th' high degree: I pray you what aught the meanest sort to do? And furthermore, let us be well advised also, that we lift not up ourselves against other men. And in good sooth is it not a thing against nature, when a man that hath nothing in him worthy of commendation doth so vaunt himself against others? For men may always say, what art thou? Put the case that this man deserve to be set light by: yet is it not for thee to do it. For if we despise a man because he is not rich, or because he is not wise, or because he hath no commendable qualities, or because he is not a gentleman: we shall find that there are no more of these things in us than in him. What is to be done then, but that they which are of low degree should behave themselves lowly? Though we were great: yet behoveth it us to stoop, according as Saint Paul admonisheth us, that if we be God's children, he that is in high degree must stoop too make himself equal with the little ones, yea, even with the lest. But now if I be destitute both of virtue and knowledge, and nobility, and worldly goods, so as I have nothing to boast of, and yet do rush against a poor man, that is as it were trodden under foot: do not I deserve to be abhorred of the whole world? So then, let us take warning by this text, to look well to ourselves: and if any man be brought to contempt, let us consider that as much or more might befall unto us, and therefore let us hold our tongues. This is the instruction which we have to take. Now had we this lesson well printed in our mind, we should not see so many backbitings, railings, and scoffings as are in the world. For every of us would take himself by the nose (as they say.) And truly though a man have in him some virtue, riches, or authority, yet notwithstanding no man shall find himself so perfect, but that God giveth him many causes to hung down his head. Therefore if every of us examine thoroughly what is in himself: Surely we shall be hold within the bounds of modesty, so as we shall not despise those that are under foot, nor vaunt ourselves against those whom our Lord putteth to reproach. Thus ye see what we have to bear in mind. But now let us come to Job's words, he saith, that the young folk mocked him; yea even those whose fathers he would not have vouchsafed too have made his d●g●eepers. I● should seem that job speaketh here with great scornfulness. For he gathereth together all that is possible for him in disdain of those that scorned him: as when he saith, their fathers were beggars, I held scorn of their service, they were rascals, and poor steruelings that scraped up the earth with their nails too gather roots, and they did eat the berries of juniper in the woods: and now I see myself scorned by them. It seemeth (I say) at the first blush, that job is inflamed with some scornfulness and presumption. But like as I have declared heretofore that he expressed the temptations which he felt, but yet consented not unto them: so it behoveth us to remember this text, that job looketh upon the thing as it is, and yet in the mean while ceaseth not too fight against the gripes that gnawed his heart and his maree, to the intent he might patiently bear such reproaches. For surely when we be scorned by such as have not any commendable thing in them: that is much more hard and strange to us. We be despised at honest men's hands, we consider that we must not soothe ourselves in this case for to make excuse: for there is some cause why, seeing that such men do found fault with us. But if they that be wicked and unruly, & full of all shamefulness, do mock us: surely such an extremity maketh the reproach seem the greater, so as we be the more grieved with it. Thus ye see what job looked at, in saying that those which were such abjects, had lift up themselves against him. And let us mark well how job hath declared heretofore, that he was not honoured for his riches, for his high estate, or for his noble birth: (those are not the things whereon he grounded himself) but because he had walked in so great uprightness & perfection, that at the sight of the virtues which God had put into him, men were constrained to yield him reverence, and he had not abused those graces. Now then ye see why he thought it a very hard and grievous case to be despised by those in whom there was nothing worthy of praise. Howbeit forasmuch as we see that job was brought so low: let us understand that if our Lord sand the like in these days, it behoveth us to be strengthened by this example. And therefore although the thing be heavy & hard for us to bear: yet notwithstanding let us be so mild as to stoop as often as it shall please God to afflict us. Verily there is even a natural reason which aught to teach us this. As how? We must not think it strange, though varlets and such as have neither honesty nor good quality, nor manners in them, do rush out into railing. For we see this come to pass daily: and the thing that is of custom and ordinary with us, aught to seem no novelty: but we aught to be thoroughly acquainted with it. But besides this natural reason, let us also consider (as I have touched already) that it is our Lord's intent to try our patience the better, when he casteth us after that manner into contempt, not only of those that are in authority and estimation, but also of those that are the veriest shakerags, so as we would think ourselves to be assaulted rather of brute beasts, than of men. Therefore when our Lord afflicteth us by any such means, it is to meeken us: We see it is a general thing even unto all mankind. How happeneth it that louse, fleas, and flies, and such other vermin make war both against great and small? For no man can exempt himself from them. And although all men be not cumbered with filth and stink, yet notwithstanding our Lord maketh us subject to those worms, as it were to annoy us, even though we be kings and princes, so as every one of us must abide it. And wherefore is it so, but only to humble us the more? So then let us mark it to be God's will, that when he putteth us to such extremity, that persons of base state vaunt themselves against us. It is always to the end to take away all vainglory and presumption from us. Wherefore in that behalf let us be as men that have put themselves into the hands of God, and say: Lord I see myself utterly underfoot, and as it were at the last cast: But vouchsafe thou to slake thy hand, and to draw me out of the reproach whereunto thou hast put me. Butherewithall it behoveth us also to be ready to behave ourselves well in the thing which we see ordinarily: which is, that those which crouch and creep and play the liamhounds to a man when he is in authority and credit, are ready to leap in his neck, as soon as his state is changed, that they see him overthrown: and they do it with such excess, as they seem to take pleasure in it. And hereby ye see the maliciousness that is hid in them. Therefore like as every of us aught to be armed afore, and to leave such reproaches patiently: so also let every of us try himself, to the end he may behave himself wisely in that case. For sometimes we honour those whom God abhorreth, and we perceive not that in so doing there is a piece of hypocrisy in us: in so much as if God overthrow them, oftentimes we will be the first that shall run upon them. We see such examples in stories of Soldiers that have risen against their own Princes. Look upon the great Captains which have borne such sway, as they made all to quake, and ye shall see that when a great Prince hath been overthrown, even they that had hazarded their lives in his defence, shall (either to gratify his successor or his enemy) fall to practising of treason, and to committing of such cruelties, as his enemies would not have done. For where the enemy would have showed pity: they which erst had hazarded their lives for his safety, do pass into all outrage so much the more cruelly and furiously. When we see such examples, let us call our wits about us, and beware that we be not infected with any such vice. Moreover a man might say here, that job seemeth to be contrary to himself, when he saith, that he would not have vouchsafed to have set their fathers to be keepers of the dogs of his flocks. For in the last Chapter he had showed himself to be of so great courtesy, as he was not only the father of the fatherless, and the defender of the widows: but also the eye of the blind, and the foot of the lame: that is to say, that he had had compassion of all poor folks, and used kindness towards them in succouring them. Now therefore to say that he vouchsafed not to match their fathers with his Dogs, it seemeth clean contrary. But let us mark, that job speaketh not here, of his own disposition towards them, but of the thing as it was in itself: as if he should say, that the world counted not the fathers of them worthy to keep Dogs. Thus ye see in effect what job meant to signify. But yet we must bear in mind, that although men have not any thing in them worthy of estimation, we must not therefore disdain them, but know them to be God's creatures, and such as resemble ourselves. Therefore let us honour them: for whosoever is highest in degree, may perchance allege this and that, to sort out himself from the rest of men: but yet notwithstanding though he be a King, he must have brotherhood with the poorest shepherds and neat-herds in the world, except he can put off his own nature. And out of doubt, as for the chief and excellentest thing that a king hath in him, that is to say, manhood: hath not the shepherd it aswell as he? O (saith the king) I am come of such a princely stock. My friends, are not all men descended of Adam, and afterward of No: Surely as touching lineages, the world seeth how they go. For the noblest and most renowned lineages, are not the best. Insomuch that oftentimes, it were better too be a shepherd's son of the Country, borne of honest father and mother, than to be the son of some great parsonage that is had in estimation of the world. For so may he oftentimes be the son of a thief, or of a brothel, notwithstanding, that they be advanced too so high degree: and therefore that is not the thing wherein they aught to glory. Contrariwise, we must come back again to the point that he spoke of: which is, that the excellentest thing that a king hath in himself, is that he is a man: and that have the neateheards of the Country, as well as the king. Therefore let the great and honourable personages of the world boast themselves as much as they list. They may make great brags in that behalf: but yet shall they be but men still: and the veriest rascals and miserablest men whom they despise, are so as well as they. Wherefore let us consider, that God hath made us all of one selfsame nature, and set an union among us in that behalf, to the end to bind us one to another. Thus ye see what job meant in this text. And therefore let us mark, that in all this rehearsal he maketh as it were a lively picture, wherein God showeth us the changes and alterations of this world, to the end we should not be wedded to it, but pass further longing for the heavenly life, where we shall have a continual steadfastness. Also let us learn to know, that in this present life, there is nothing but frailty, and misery, and that we shall always be subject unto them, until God have taken us hence too make us partakers of the everlasting rest, which he hath prepared for us in heaven.  
Now let us fall down before the face of our good God, with acknowledgement of our faults, praying him to make us feel them in such wise, as we may learn too condemn them in ourselves, according as in deed we have all cursedness: and therewithal, that if he afflict us, we may by that means be enured to be sorry for our offences, and to mourn for them, referring ourselves unto him, and praying him to deface the faults that we have committed, and to wipe them out of remembrance, not only before him, but also before men, too the intent that our life may not be a stumbling block, but an edifying unto all men. And that all of us both great and small, may learn to frame ourselves too his obedience, that having mutual fellowship one with an other, we may live together in good peace and brotherly love, and by beholding the changes of this world, be led further to the hope of the heavenly life, to the end we may pass here below as through a pilgrimage, wherein he will not have us to rest. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

The. Cix. Sermon which is the second upon the xxx Chapter.  
11 Because the Lord hath broken my cord and afflicted me, they also have broken their bridle against me.  
12 Theyong men rise up at one side, they pinched my feet, yea and they did beset my paths with their stumblingblocks.  
13 They marred my way, and endeavoured to hurt me, and no man helped me.  
14 They came against me as an overflowing river, and persecuted me wrongfully by reason of this calamity.  
15 Fear turned upon me, they pursued mine excellency as the wind, and my welfare passed away as a cloud.  
16 My soul was poured out upon me: the time of adversity caught hold of me.  
17 My bones are pierced by night, and there is no rest in me.  
18 My clothing hath changed colour through the greatness of my misery, and the hem of my garment cleaveth to me.  
19 He hath cast me to the ground, and I am become as dust and ashes.  
20 When I cry unto thee thou hearest me not, and although I wait, thou regardest it not.  
21 Thou art become cruel unto me, and art against me with the strength of thy hand.  
Because job had heretofore declared, that men of more value had stepped up so malapertly against him: he addeth, that such things could not have been done unto him, if God had not broken all his strength in such wise, as he was weakened, yea and utterly made feeble to the worldward, so as every man might despise him. For that is the thing which he meaneth by this similitude, that God had broken his sinew or cord. His meaning then is, that when we be upheld by the hand of God, we have as it were a strong rope to hold by: but if it like God to break that rope, we slide away, and can no longer abide, but all goeth to wreck with us. Thus ye see how Job's meaning is, that the rascals, and such as bear no countenance at all, had not assailed him so malapertly, ne durst have set themselves against him, unless God had be refte him of his strength, and left him nothing too maintain him in his state. True it is that some expound this text, as if job should say, that men made a beast of him, so as one while they let him loose, and another while tied him up again: but that is too much strained. We see then what the natural sense is: and it is a point well worthy to be noted. For when men do rail after that sort against us, it behoveth us always to come back to this similitude, that God hath as it were loozened us, so as there is no more knitting: but we are in case as if our body were without sinews, like as if a faggot or a sheaf of corn or some such like thing were unbound. The thing that can not hold together of itself, had need to be gathered up and hold together otherwise. Now of ourselves we have not any thing that can keep us together. And therefore it behoveth our Lord to bind us up. Mark that for one point. On the contrary part also, when it pleaseth him too unbind us, by and by we fall asunder, and there is nothing that can maintain us, in so much that men shall have their full scope over us, I mean even the veriest rascals. We have seen heretofore, how it is the office of God to gird Kings with their girdles and also to cut their girdles asunder: whereby it was signified unto us, that where as Kings and Princes are in authority, it is because God hath committed the sword unto them, and holdeth them fast, and will have them so reverenced. But contrariwise when God listeth to cut their girdle asunder, there is no more power, strength and authority in them than in women, but much less. And here we have a general doctrine which every man must apply to himself: which is, that if we have any apparent virtue or strength, we must not imagine it to come of ourselves, but because God strengtheneth us. Therefore let us always submit ourselves unto him, too the end we be not touched with vain presumption. For when God seeth men imagine that they have that thing of themselves which he hath given them: he bereaveth them of it to make them better advised too know what his grace is, and how they aught to have esteemed it at such time as he made them to feel it. Wherefore (as I said) let us learn, not to surmise any virtue or strength in ourselves: but let us acknowledge that we be upheld by the hand of God, like as a sheaf of corn is held together by the band. Therewithal let us know also, that if our Lord list to unbind us, and too untie our cord, immediately we shall fall asunder and not to have any abiding state, further forth than it pleaseth him to continued his grace towards us. And if we happen to be trampled under foot, or too be troubled and incombered, and yet have no help nor mean too revenge ourselves, let us call too remembrance, that men should have no such advantage of us, except it were given them from above. For as much then as our Lord maketh us despised, every man can lift up himself against us: and it behoveth us to bear this lesson well in mind, to humble ourselves withal. For until we have the skill too know that it is God which putteth us to reproach, and also which giveth men leave to persecute us: we shall never be tamed as we aught to be. Mark that for one point. But after that job hath spoken so, he addeth other like complaints: that is to say, that the young men which had as it were couched down before him heretofore, rose up at one side, and tripped up his heels to make him fall, or cast stones in his way for him to dash or stumble at. Hereby he meaneth that he was mocked on all sides, and had no more the reverence that he spoke of before. To be short, he meaneth that God had laid him open to all injuries. And afterward he addeth, that his soul vexed him: Wherefore he showeth that he was wounded through and through. For it might fall out that a man should be mocked and not pass greatly for it. But job showeth that the reproaches and injuries which men did unto him, touched him to the heart. And that is the cause why he sayeth. That his soul had been persecuted, and his welfare as it were plucked from him. The Hebrew word which he useth doth properly signify Royal, Princely, or excellent: and also bountiful, liberal, willing, or free-hearted: and the word Soul is not expressed. Therefore it seemeth that job meant too name his soul, and to term it Royal or princely, as the noblest, freest, liberallest or bountifullest part, like as kings and princes are termed bountiful or liberal, because they be full of liberality, and have wherewith to do it. Howbeit for as much as it is the manner of the Hebrew tongue divers times to repeat one thing twice: or else to set down two words that are near of signification the one to the other, and tend both to one end: the very meaning of this text is, That job saith that his highness was overthrown, and his welfare taken quite from him. First therefore he setteth down the word Excellency or Highness, and afterward addeth the word Welfare, which hath a further scope. The natural meaning then is, that whereas he had been in great dignity before: now all was quite dashed: And whereas he had been well guarded, so as it might seem that no adversity could ever have touched him: his welfare was so appaired and oppressed by men, that he is become almost utterly destitute of the comfort of all those whom he had used theretofore. And hereby we are always put in mind, (as I touched yesterday) to fence ourselves against such changes, seeing we have the example of job. He was excellent among men for a time, and his state had been as noble as any man's. And now behold God setteth him as a horrible gasingstocke: Every man had been ready to serve him, and it seemed that the whole world should have favoured him. And yet notwithstanding even they that had erst been his friends, become as wild beasts, and raged against him to bereave him of his welfare. For as much as we see this, let us prepare ourselves, if it please God to afflict us after the same sort. And if he do it, let it not trouble us out of measure, seeing that the same happened unto job. For although God exercised his servant in such wise for a time, as he might seem to have utterly forsaken him: yet notwithstanding we see that he looked always upon him with pity, and the issue showeth that it was not in vain for him to have wayghted his leisure, at whose hand he had received so many benefits before: and to have called upon him▪ and to have fled to him for refuge. Therefore let us do the like, let us repose ourselves upon God's goodness: and let us hold us always to his promise, and he will make us feel that the end shall be none other towards us, than it was towards job. Furthermore although I stand not upon every word: it behoveth every of us to mind the things that are treated of here. For job meant to express unto us, that his state was so miserable, as it was able to make our hairs stand up upon our head. And why? First and foremost (as I have showed) he excuseth himself of his impatiency and of his tormenting of himself, because his afflictions grieved him: For the excessiveness of them caused him to do so. In the mean while let us not doubt, but that the holy Ghost speaketh by his mouth too the intent that if our adversities seem great and unable to be borne, we may compare them with the things that happened to job. And seeing that he was scourged much more than we can be, we must not be so nice (and as it were childish) when our adversities pinch us, and to think that God afflicteth us to sore. [But let us say] how now? did there not happen as much unto job? Yea and was not the misery which he endured much more excessive and outrageous than this? Ye see then how we must learn patience by that which is declared here at length, touching the adversities that job suffered. And herewithal cometh to this purpose the thing which I have touched: that is too wit, that the misery which job endured, was with in him, and that he was not only mocked, scorned and wronged by men: but also was cast down in himself. For although a man's enemies mock him, and he perceive well that they backbite him on all sides; yet if he be at rest in himself, such a man shall not be so greatly tormented, as he that is utterly dismayed and can endure no more. And undoubtedly if a man see such cruelty in men, as they are not satisfied with the misery that he endureth, but also fall to blowing of the fire, and to grieving of him further when they see him as good as half dead already, so as every man striketh at him too murder him, and to increase the torment wherewith he is already afflicted to the uttermost: that augmenteth his grief and anguish much more. Thus ye see what job meant in this strain when he saith that terror took hold on him, that he had no rest, that his pulses did beaten continually, and that he had no relief at all: like as a man that is in a continual ague, or that is so tormented as he hath no leisure to take his breath. job then by such complaints signifieth, that he is not only mocked as divers are, which yet for all that forsake not their meat and drink and mirth, nor as they that are able to defend themselves, so as though men practise evil against them, they are not able to bring it to pass: but contrariwise he showeth that he was so afflicted, as he stood in fear of it. And under this word Fear, he comprehendeth all the anguishs that we can feel, when either our Lord God, or men, do set themselves against us. Yea and that word importeth much more than heaviness or anguish: for heaviness is a grief for adversities present. But when we are in fear, it is as if we saw death threaten us, and that we were besieged with many dangers. For than we imagine, how now? Indeed I am in misery already: but that is nothing. For such a misery may happen moreover: and peradventure also an other on the other side, and yet another to that. Therefore when we foresee such dangers, and it seemeth unto us that when we be escaped from one death, there cometh a second, and a third, and to be short, we are assailed on all sides: that is a thing that striketh our heart dead: and that is it which job meaneth by saying, that fear had caught hold of him within: And this text aught to be well marked of us. For the chief benefit which we have and which men do also naturally desire, is to be in safety: and God also when he speaketh of his blessings, doth above all things promise' us rest, and that when we be in his custody, we shall sleep at our ease without fear of being waked, so as we shall not fear to sleep, even under a tree or by a high ways side: and although we had neither door, nor bar, nor lock, nor key to our chamber, yet we shall be safe under his protection. Nevertheless we see how job sayeth, that he was possessed with fear. It seemeth then that he had no more trust in God, and consequently that he was bereft of the sovereign benefit that we desire, and which God hath promised too all his children. And verily the faithful shall always have finally such rest in themselves, as they may be cheerful in their adversities: and that is because they rest upon God's goodness, and know well that he will never forget them. You see then a rest which can never fail all the faithful, so long as they trust in God: and that did job well feel in part. But herewithal let us mark, that now and then God will cast his servants in such trouble (I mean for a little while) as they shall not know where they be. And this joy of the holy Ghost is as it were overwhelmed and choked in them, so as they cannot resort unto God, nor warrant themselves that he watcheth over them, nor be sure to say, not, not: Howsoever the world goeth, yet will my God preserve me: indeed I perceive not that he is minded to secure me: but yet will I tarry his leisure patiently. The faithful then may at times be scarce fully out of doubt: and they shall be tossed with so great waves and storms as they shall not know where to become, but shall be carried with such violence, and tossed and turmoiled after such a fashion, as their rest shall be turned into trouble: and what is to be done then? It behoveth us to understand, that first of all, to be peaceable, yea even in the midst of all our adversities▪, it standeth us in hand to flee to our God, & to be out of doubt that his promising too be always with us, is not vain. Therefore let us mind God's promises, that we may be armed with them on all sides, so as we may be quiet in the midst of our adversities. For there is none other safety for us: but the hope of succour at God's hand. So long as we have that, we cannot but fall upon our feet, as the proverb saith. But assoon as we be turned away from God, and cannot believe that he will help us, and hath a fatherly care of our welfare, we are utterly dismayed and so amazed, as we know no means in the world to quiet ourselves. And therefore let us learn to settle ourselves in God's promises, if we will not be overwhelmed with trembling and fearfulness in the mids of our adversities. Furthermore if now and then we be so sore oppressed as we know not where to become: yet let us not cease to resort to our God, hoping that he will chase away our darkness, and not suffer us to continued always in such distress, as there should be no remedy nor assuagement of our sorrows. Now sith we see that the like happened unto job, and also unto David, who are two myriours of patience, faith and hope: let us not be too much discomforted, when it seemeth too the infirmity of our flesh, that we be utterly overwhelmed with adversity, and seized with such fear, as we be utterly forlorn. For surely God will work continually in his faithful ones, and although his work appear not to the eye: yet shall they feel it. And truly although the faithful be in such anguish and fear, as there seemeth to be no more hope for them in the goodness of God: yet shall they not quail, but be succoured by him, notwithstanding that they be not able to perceive his succour by their natural reason. Thus ye see how we aught to proceed in our heaviness, and how we aught to practise this doctrine to profit ourselves by it. And when as job addeth, that God had cast him to the ground, and that he was become like dust and ashes (for he had erst said, that his garments were changed and cleaved as it were to his skin:) Thereby he showeth that he was utterly overthrown, and that there was not one spark of hope of life left in him, insomuch that it might have been said: behold a man utterly consumed, in whom there reigneth nothing but death. For by these words earth, dust, and ashes, he not only meaneth that his strength failed him: but also that he was become as a dead coarse, yea even as good as half rotten. job then showeth right well, that there was no more token of life in this extreme affliction which he endured: but rather that he was condemned, yea even of all men, wherein it is showed us, that our trust must not be tied too the things that are seen, but that we must trust in God, yea even in the midst of death. And that when we seem to be past recovery, yet notwithstanding we must take hold of the life that God hath promised us, and continually embrace it. And herewithal let us mark also, that God's power is not subject too any humane or worldly means: but that he worketh after such a fashion, as is incomprehensible and secret unto us. Lo here the two things which we have too mark in this text, which go jointly one with another. For why have we said that faith must not be enclosed in the things that we see, but because it is grounded upon the power of God? But this power is infinite and may not be compassed or ruled by worldly means, or by aught that can be seen. For God is able to work after such manner, as is unknown to us. Seeing it is so, it behoveth our faith also too be enlarged likewise. And so, for the better understanding of this doctrine, let us begin at the second point which I have touched: which is, that God's power whereby he intendeth to work for our welfare, is not bounded within these lower things: and therefore that we must not say, that God will do thus or thus because the order of nature is so, or because we see some likelihood of it, or because there is such a mean or help to compass it. For that were to do him great wrong, inasmuch as the things that are in him are infinite. Therefore we must not enclose Gods mighty power within our imagination & understanding. Like as God's goodness is endless and a bottomless pit: so also are his wisdom and righteousness, and the same is to be said of his power. Now if we would comprehend this mightiness and power: I pray you are we able too enclose it in our brain? It is impossible. So then let us mark well, that when God intendeth to save us, he doth it not after the common fashion, but worketh by miracle towards us: insomuch that he will raise us even from death. And that is the cause why he challengeth the office of sending men to the grave, and of talling them back again. Also it is said in the Psalm: that the issues or outgoings of death are in the hand of our God. When it is said of our God, it is to the end that the faithful should taste the nearness of God, and that he should make them feel the thing by experience, which is contained here: namely, that he hath the issues of death [in his hand.] And what are those issues? It is that when death shall have reigned over us, and we seem to be utterly overwhelmed, so as there is no more hope of life: our Lord can well quicken us, yea even after a wonderful fashion unknown unto us, and which men cannot perceive until it be showed by effect? And this is the cause also why Ezechiell had this vision given him, that when God uttered his word, the bones that were dry before, and wherein there was no substance, came together, and the sinews did knit again, and breath and liveliness came into them, and so they become living men. Thus ye see how we aught to be grounded upon the inestimable power of our God: that is to wit, that when it cometh too the trusting in him, we must not fall to reasoning▪ Hath God any means to do it? Are the things likely? or have we any thing in us to further him? Not, not, but God knoweth how too deal, and therefore let us wait at his hand. But now (as I said) it behoveth our saith too be enlarged upon the mighty power of God: and seeing that Gods mighty power is not to be measured nor to be enclosed and made subject to worldly and natural means: our belief also must stretch out both high and low, and become infinite. Verily it will never be so perfect as it aught to be: we shall but only have some little piece of it. But yet must we labour forward: and although our belief be weak, and that we have received it by measure, yet must we always tend to that mark. What mark? Even too rest ourselves on God, and to wait for help at his hand. And how shall we wait for it? must we rest upon these earthly things? Not not, but every one of us must stir up himself and consider: well Lord, thou art Almightte. Therefore thou wilt save us by thy mighty power which is unknown to us as yet. Lo what is showed us in this strain. So then, seeing that God hath given us such a proof of his mighty power in the person of job: let the same confirm us so much the more. In the end, after that job hath spoken of the wrongs and reproaches that were done unto him, and complained of the fear wherewith he was seized: he directeth himself unto God, and sayeth, that although be turned himself unto God to call upon him, be was not heard: yea and that when he ●●ld on and waited God's leisure: God pitied him not, ne made any countenance to regard him, but which worse is, turned toward him as a cruel person. Surely this is the grievousest temptation that might be For if any adversity happen unto us, we know that Gods setting of us in this world, is with condition that we should be tempted divers ways, and martyred with many miseries, too the intent to show us that this transitory life is nothing worth: and again if we have some sorrow, our frailty beareth it, and if we be not stout enough to comfort ourselves, we impute it still to the feebleness of our nature. But when we flee unto God, and yet feel no ease at his hand, but rather that he dissembleth, so as the time seemeth to be lost in praying unto him: then are we at an utter extremity. Why so? For it is a sovereign remedy which God giveth us, when he sayeth, come unto me when you are at an afterdeale, yea and as good as dead, and you shall perceive that I have power to quicken you. I recover those that are quailed, I raise up them that are dead, and I fetch them out of their graves which were sunken in it, yea even so deep as it might seem that they should never come out again God therefore is liberal enough to promise' us that he will never refuse our prayers: but come we to seek him, he shrinketh away and seemeth to be deaf. This is a temptation that is able to overwhelm us utterly. Therefore let us mark well this text, how job meant to declare that he was come even unto hell, and that he was not chastised after the common fashion, but that God (to outward appearance) had so forsaken him, as he might conclude, I have hitherto been deceived in serving God, and I have beguiled myself in hoping that he would help me and be my saviour: and why? For in deed he saith that his servants shall be afflicted, howbeit he calleth them to him, saying call upon me in the day of thy trouble and I will hear thee, & thou shalt glorify me for the same. Then aught we to hope for life even in death, through his power. For behold, God openeth us the gate when he saith that he is near all those that call upon him in truth. But now (saith job) if I seek thee I s●nd thee not▪ if I call upon thee thou answerest me not, I knock and the gate is still kept shut: Why saith he so? For a man might first demand whether God hath not performed the said promise which he made to all the faithful, of being near to all those which call upon him. For although those texts were not yet written: yet did not God cease to have pity upon his continually. Howbeit in causing them to be written afterward, he had declared what a one he is, and what a one he hath always showed himself to be. Then if job had lost his labour in praying unto God: these promises should have been false, that God will be near unto all those that call upon him in truth: and that he will hear all those that call upon him, and grant whatsoever is asked him in the name of our Lord jesus Christ yea and that he will be ready to succour us before we open our mouth. But let us mark well, that although job did not as then perceive that god would succour him: yet notwithstanding he knew it in the end, & God also made him to feel it, according as we see even by that which is come to pass. Let us mark I say that we must not judge of God's help, according to every moment of time. For that were to great a restraining of it: but we must tarry the end, and though we see that our Lord openeth not his ears to our requests, yet shall the end of our afflictions be always happy, if we continued in calling upon him. So then howsoever the world go with us: let us not surmise that he will not hear us when we beseech him. For why? we see what happened unto job, when he saith they shall cry and not be heard, it is a threatening that can light upon none but the unbelievers. For if we cry, namely in faith and hope: it is certain that the promise which was spoken of shall be unfallible. But forasmuch as the crying of the faithless is but a howling and roaring without any trust in God: and that although they know that without him they be but forlorn & fordone, yet they set not their minds upon him: therefore they are not heard. Wherefore sith we see this temptation of crying and not being heard did light upon job: let us conclude that if god make not countenance to hear us, it is not for that he rejecteth our prayers or passeth not for them: but he holdeth aloof to make us continue in prayer. For it is not enough to have prayed once, and to have said, alas lord wilt thou not pity me? But we must hold out in it, and if he delay, we must not cease to pass yet still further, until we know that he hath heard us Furthermore let us mark well, that although God pretend not to hear our prayers: yet notwithstanding he showeth that he heareth them. And that it is so, Behold job who complaineth that he cried and was not heard, had been utterly overwhelmed if our Lord had not heard his request: how beit that he perceived it not, and thus ye see how our lord worketh oftentimes in us, and yet to our imagination we cannot discern that he helpeth us, and why? For if we stand scanning after what manner God helpeth us, it entereth not into our understanding. Why? for we be rude and gross, nevertheless our lord showeth us in time, that he ceased not to be near us, even when we thought he had forsaken us. And although his nearness were secret: Yet ceased he not to make his power drop down into us continually. So then let us enure ourselves with these temptations: namely, that when we pray unto god in our troubles, and feel no ease, but rather that the mischief increaseth, and that God whetteth himself against us, too grieve us the more when we seek unto him: we must not therefore be out of hope, but tarry his leisure patiently, and say: Truth Lord, this battle is right sore: But what for that? Seeing that job which was a weak man as we be, hath passed that way: let us pray God to strengthen us by his holy spirit. For the grace which he showed to job at that time, and to David in his time, and too all the rest of the faithful in their times: is not abated at this day. You see then that it behoveth us to fight till we have fully gotten the upper hand of this temptation which is greatest of all others: which is, when we call upon god and are not herd. But there is yet more when job sayeth, thou hast turned thyself against me, and art become as though thou wert cruel. By this saying he meaneth not only that he was not delivered from his miseries and adversities, nor eased of them: but also that the fire seemed to be the more kindled, that the gulfs seemed to be open the wider, and (to be short) that he appayred his case by calling upon God, as though he did put God in mind too punish him the more. You may see now, that it is a great temptation for a man to pray in his calamity and not to be heard: and as job hath felt that, so may we also oftentimes feel it. But it is a far greater grief when we look to near upon it, (that is too say) when our calling upon God doth so little avail us, as it seemeth rather to provoke him more, and that our so doing maketh him the fiercer against us How so? As thus: ye be importunate upon me, and I will give you as much as you are able to bear: my rods were light before, I did but as it were tick you with my little finger: but now I will lay on you with main strokes, I will draw my sword and beat you down too the ground. It seemeth then erewhiles that we gain nothing by praying, but only put God in mind to be more rough and sharp with us, and to vex us the more, and to make our afflictions the grievouser, and to exceed so far as to consume us utterly. Lo what shall seem unto the faithful, as every one of us shall found in himself. But what is to be done hereupon? Let us mark well how it is declared hereby job, that we must not think it strange when God listeth too try our faith after that sort, nor say that we faint, and that the misery shall but increase by it. For although he hear us not at the first, but pretend to be as yet still more stirred against us: yet notwithstanding although such things come in our mind, let us trust that he will secure us, and that according as our troubles increase: so also he will secure us in such sort, as he will not suffer us to quail. Then shall we be continually uphold by his hand, howbeit after an unknown manner: and when he shall have thoroughly exercised our faith, he will make us to feel, that he was not alienated from us when he afflicted us. Thus ye see how it behoveth us to practise this sentence, to the end that if we seem not to be heard, we may not faint, nor be dismayed and overcome, but hold out to the uttermost, whatsoever temptation God sendeth us. Yea and though we see death present before our eyes, insomuch that we be as it were drowned in the gulf of hell: yet let us not doubt, but that like as our good God heard his servant job: so also in the end he will give a good and happy issue to all our adversities.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him to touch us in such wise, as we may turn to him with true repentance, and that by being exercised in the manifold wants, miseries, and afflictions that linger upon us in this temporal life, we may be rightly humbled under his obedience, to give ourselves wholly to his service, and to put ourselves into his hand, acknowledging that he hath all power and authority over us: and that in the midst of all the distresses wherewith we be cumbered, it may please him so to assuage all our griefs by the grace of his holy spirit, as we may still rejoice in him, & always trust in his goodness, even till he have delivered us from all the necessities and miseries of this mortal life, and called us to his heavenly rest. That it may please him to grant this grace not only to us. etc.   

The. Cx. Sermon, which is the third upon the xxx Chapter.  
21 Thou art become cruel unto me, and hast caught me up with the force of thy hand.  
22 Thou hast lifted me up above the wind, and caused me to ride upon it, and made my wit to fail.  
23 I know that thou wilt put me into the grave, in the house appointed for all that live.  
24 Yet shall none stretch out their hand thither, although many cry in their affliction.  
25 Have not I wept with such as had hard days, and hath not my soulebin sorry for the poor?  
26 I have looked for good, and evil is come upon me, I waited for light and behold here is darkness.  
27 My bowels boil, and there is no rest in the time of the adversity that hath caught hold of me.  
28 I go mourning, and cry out in the congregation.  
29 I am as it were a brother to dragons, and a companion to Estriges.  
30 My skin is become black upon me, and my bones are dried up.  
31 My harp is turned to weeping, and my Organs to the voice of lamenting.  
I Have declared heretofore how great a temptation job endured, when it seemed that his praying too God did him no good. For that is our last refuge in all our adversities, & the sovereign remedy that can never fail us. Then if it seem that we be disappointed of our hope, and that God do make as though he were deaf, & (to be short) that we profit not at all by our prayers & supplications: It is as it were a hell that gapeth open upon us, and we must needs fall into utter despair, if God hold us not back, and show that his delaying to secure us, is not without cause. Then if God wrought not with a singular power in this behalf, surely we should utterly overwhelm when we find no relief of our miseries by praying unto him. Now seeing that this happened unto job: let every of us dispose himself after his example. And if God do now & then suffer us to linger in pain, (as oftentimes it cometh to pass) and we be not succoured at his hand as we would wish: let us tarry patiently and fight against such temptations, yea and let us do our endeavour also to obey him. For it is not enough for us to pray unto God: but we must also bridle our affections. So as if adversity press us, and we be troubled that we can no more: yet nevertheless we must abide still in this stedfaftnesse that is spoken of here. And so if we have been subject to the good will of our good God for a time, let us continued in the same to the end: and if it seemed to us that we were overcharged, yea even in the mids of our adversities: let this present example come to our remembrance, that the end will show, that although God hide himself from his servants, and make them not to feel his working at the first, yet he never forgetteth them, but heareth them at length, when he perceiveth the convenient time. But let us remember the Apostles lesson, that faith must be joined with patience, & that we must be exercised in many battles before we come to the triumph: for this life is ordained to fight in. In the text here followeth that which I have touched already: namely, that god showed himself cruel towards job. Now when he speaketh so, it is not to accuse god of unrighteousness but to show the extremity of the pain that he felt. Then if we be tormented with any excessive rigour, we may well term the same a cruelty, but yet it followeth not that we should condemn God for it. You see then what Job's meaning was. And for the better conceiving hereof, let us bear in mind what hath been declared heretofore namely, that the faithful which are pressed by the hand of god, do feel so terrible anguish as is not possible to be expressed. It is not without cause that David in bewailing the afflictions that God laid upon him, used these similitudes, namely that he was brought to the bottom of the deeps, that there was not any more light left him, and that his bones were as it were rotten, that the maree of them was dried up, that all his strength was withered, that his tongue cleaved to the roof of his mouth, and that he was condemned too death, so as there was no more remedy. Let us mark that his speaking so, is to express the vehemency of the grief wherewith the poor faithful ones are oppressed when they feel the wrath of God. For if our minds misgive us that God is against us: that passeth all miseries. And the more that we fear it, so much the more doth our distress and torments increase: For the unbelievers, the despisers of God, and all heathenish folk are as it were blockish. Look upon a man that is hardened in evil, and he doth nothing but scoff at all religion. Well then, if God scourge him, no doubt but he shall be enforced to cry, alas: but yet for all that, he looketh not to the hand which striketh him: he feeleth the stripes, but he thinketh not that it is God that striketh: whereas the faithful, because they know that all their welfare consisteth in the favour of God and in his fatherly goodness, do comfort themselves therewith in the mids of their adversities: but if God seem to become their enemy, or to have shaken them of, or to have withdrawn himself from them although they were [otherwise] at their ease, and that all things cell out as they would have them: yet notwithstanding they conceive such a hartgrief as they know not where to become. And this is the cause why king Ezechias said, that God was a cruel lion against him, & crushed all his bonds asunder with his teeth. meant Ezechias to found fault with God, or to stand in contention against him? No. Why doth he then liken him so to a lion, and a wild beast that cometh to swallow up a prey, & to crash and break all asunder? It is (as I said afore) to express the fear wherewith the poor faithful ones are tormented, when they feel God's wrath, and perceive their own sins, and see that he showeth himself their judge. For than must they needs be possessed with such anguish as surmounteth all bodily harms. So therefore whereas job complaineth that God was turned against him with cruelty: he meaneth not that God passeth measure, or that he used any tyranny, or that he was unrightuous but he expresseth the grief and the excess of the misery wherein he was: yet notwithstanding let us mark well, that when job speaketh so, he doth it as a man incombered in his wits, & therefore he is not to be utterly excused, as I have declared heretofore. And truly whensoever our affections overmaster us, it is unpossible that we should think of god & speak of him so reverently as we aught to do. Why so? For our affections are blind: and if we will speak of God with such reverence as he deserveth: it behoveth us to gather our wits to us, and to keep them quiet and peaceable. So then seeing that job showeth and declareth here, what his former temptations were: no doubt but he speaketh unadvisedly. And therefore we must not draw this saying to an example as though it were lawful for us to follow them. But let us consider that although a man endeavour to bridle himself: yet can he not so overrule his infirmity, but that there is always somewhat in him worthy of blame and to be condemned. And so much the more aught we to be heedful to bridle our affections, considering that do the best we can, we cannot be so subject unto God as were requisite. Thus then there are two things which we have to note: the one is that when God showeth himself to be against us, & in stead of receiving us to his free goodness and love, seemeth to be our enemy, and our own sins reprove us: and we see nothing but the signs of his curse upon us: It cannot be but we must needs be extremely tormented. Mark that for one point. And it is a necessary lesson, to the end that every man may prepare himself afore hand, that when we come to the pinch, we may be so armed as we fall not into utter despair, but that in the midst of the gulfs we may taste some part of God's comfort, to wait patiently for the good issue that we see not. And therefore let us not think it to be a thing to be desired, never to have any anguish at all, nor to be put in any fear. For that is more meeter for the infidels, and for the despisers of God, which are become brutish as I have declared afore. The swine and the ox feel their misery no further than their outward sense leadeth them: and even so far lewd persons that are doted in their understanding, and would feign forget God, and thrust the remembrance of his name under foot. But contrariwise, let us be sure it is expedient for us to be wakened from such drowsiness, and to feel God's wrath, to the end we may walk in the greater wariness, and learn thereby to humble ourselves. For men shall never know and acknowledge their own weakness sufficiently, till they have cited themselves before God. It is said that the man is happy which trieth and examineth himself. And why? For behold, this retchlessness of ours when our wits be as it were dulled with it, is the high way to destruction. And seeing it is good and expedient for our welfare, to be careful: let us understand that it is not without cause that our Lord maketh us to feel his wrath, to the intent we should bethink us the better of our sins. Mark that for one point. And for the second, let us mark, that we can never be brought so well too the obedience of our God and to the ruling of our affections, but there will be overgreat gainstriving still, according as we see that although job were a mirror of patience, yet notwithstanding he was not so well stayed as to overmaster himself when he spoke of God. For he proceeded not with such a reverence as he aught to have done, but ran headlong into this temptation, whereof he was not overcome, but resisted it although with much ado. Seeing then that the passions which are in us are so far out of square: let us learn to hold them as it were in prison: and when we have well fought to tame ourselves, let us still consider that there is much imperfection in us, and that God should always found wherefore to condemn us, if he bore not with us of his infinite goodness. Lo what we have to note. And now to express the great fear, grief, and misery that job was touched withal, he addeth, that God had lifted him up upon the wind, and made him to ride as it were in the air, & caused all his strength and substance to fail him. When a man is so caught up, and carried away as it were in a whirl wind, it is a dreadful thing. For if a man were beaten down and died there: it would not be so terrible, as when God hoisteth him up into the air as it were with a sudden tempest. We see then that Job's intent is to confirm the matter which he hath declared: that is to wit, that God exerciseth and trieth his servants after strange fashions. And therefore let us not conceive God's wrath only according to the examples that we have seen with our eyes, and felt by our own experience: but let us understand, that God can try us by such means as are unknown to us, yea even in such wise as we shall be worse than forlorn. And when we know this, let us also pray God to strengthen us at our need: and although that to the outward appearance we see nothing on all sides but the grave, and it seemeth that we should be swallowed up, not only of bodily death, but also of hell: Yet notwithstanding let us not cease to continue in the fear of our God, and to rest always upon the trust of his goodness, determining fully to call upon him, and to flee unto him alone for refuge, yea though all our senses withstood it, and that it seemed to us that we were barred from all access unto him. Thus ye see what we have to mind in these verses. And so let us not think it to be a needless tale, when mention is made of the winds and of the storms, and of Gods making of him to ride in the air: For it serveth to show that our Lord hath strange ways to chastise us, when it pleaseth him, and that we aught not to be taken unwares by them for want of having thought of them before hand. And furthermore, if we feel not so great and outrageous afflictions in us: let us assure ourselves it is because God beareth with us. So then what aught we to do when we suffer adversity? If we be grieved and tormented more than reason: (for so it may seem unto us,) let us take example of job. How now? Thou art not yet come too the extremity that this good servant of Gods was at. And what is the cause thereof, but for that thy God hath respect of thy feebleness: but he will not handle thee so roughly though he could well do it and hath just cause so too do. Thou seest then how he useth gentleness still towards thee: what rigour soever thou feelest, thou art not yet so martyred as that thou canst say, that he is come upon thee as a cruel lion that hath torn thee in pieces. Thou canst allege no such thing: and therefore thou mayst well seek to thy good God, and return unto him: & seeing he showeth himself so kind-hearted and pitiful towards thee, he will still be thy father and preserver. You see then how this comparison aught to serve our turn, and that it behoveth us to master our affections when we feel to much heart-burning & repining in ourselves, & that we be tempted to stomaching & rebelling against god. It behoveth us I say to think upon the things that are set down here. And job allegeth again unto God, that he is a poor frail man and near unto death, and that therefore it is a marvel why God should persecute him so roughly. I know (saith he) that thou wilt send me to the grave too the house that belongeth unto all that live. Seeing that the state of all men is such as thou hast set them here too make them pass away as it were in a moment: why shouldst thou try thyself and utter thy force upon them and against them? Lo what Job's meaning is: we have heard the like sentences heretofore, and it is not without cause that they be repeated here. For undoubtedly God will have us to pray unto him, and setteth the infirmity of our frail state before him, to move him to take us to mercy, and to ease us: as when it is said in the Psalm, that the Lord knoweth how we be but dust, & that when we have passed through this world, we must be feign to come to rottenness. And seeing we know that God spareth us, and pitieth our miseries, aught not that promise to move us to pray unto him after that sort. And again in another text it is said, that god forgiveth men's sins because he seeth they are but a shadow that passeth and vanisheth away. Therefore when we pray God too deliver us from our miseries, let us learn how we aught to allege that we ourselves are nothing, and that although we have life, yet we die in the turning of a hand insomuch that even in our chief flower and flourishing time, we be likened unto grass which is green to day, and cut down tomorrow, so as it with ereth and drieth without moisture or substance. The alleging of these things unto God will make him pitiful towards us to deliver us from our miseries. Not that he hath need to be put in mind for he knoweth our infirmities better than we our selves, and therefore needeth not to be advertised of it. But like as our praying to him is for our own selves: so likewise all the requests and reasons which we allege in our prayers, are to our own use and profit. Then if a man allege unto God, that he is a poor frail creature: he beholdeth himself in himself, & teacheth himself lowliness. If we think not upon our state, we shall always be puffed up with pride, or else we shall not be disposed as we aught to be to obtain mercy. But if our Lord bring us once too that point that we be overthrown in ourselves: then shall we be the better disposed to seek his aid, yea & that with greater earnestness and desire. And furthermore our Lord also receiveth and accepteth the service which he demandeth above all thing, that is to wit, the service of a broken and lowly heart, as it is said in the Psalm. You see then that the alleging of our frailty unto God, and that we be but dust and rottenness, yea and that we be naught & worse than naught must be to induce him to take us to mercy: but let us mark also, that there must be no repining mingled with it, nor any such complaints as we may have any grudging or heart-burning: as surely job had not so good stay of himself here, as he aught to have had. For to what purpose saith he, I know I must go to the grave, even too the house of all living creatures? no doubt but he showeth here excess of the passion wherewith he was tempted: not that he was overcome of it, but yet he felt such rebelling in himself, as he yielded not so peaceably to gods will as he aught to have done: as if he should say: Thou triest me here, thou persecutest me, and who am I? must thou needs show thyself so sharp and rigorous against a poor creature that is nothing? Then behoveth it us too beware of such impatiency as this. And herein we see what the corruption of our nature is. For even the best things in us are always mingled with some faultiness, except God preserve us by miracle. I said heretofore that it is a good and holy thing, that men which are smitten by God's hand, should for the obtaining of mercy allege their own feebleness, and show that their life is nothing, and that they have not any strength in them, and that death threateneth them every minute of an hour. This I say is a good and holy thing: and it serveth too humble us, to the end we may offer unto God the sacrifice that pleaseth him so well. But yet notwithstanding we turn this thing to evil, according as we see in this present example. If a man say unto God, Lord who am I? Thou knowest I am but a shadow that passeth and vanisheth away, and all my strength is but a smoke: if a man (I say) speak so, and therewithal fret and repine because he thinketh it strange that God should chastise him: Not doubt but the same is a wicked and cursed passing, and yet (as I have told you) this complaint is good and profitable. And so it is in deed: but men can not withhold themselves from mingling some excess always with it, and from perverting the thing that is good. And so there is such an ungraciousness in our nature, as we corrupt the good, and turn it into evil. So much the more than behoveth it us too stand always upon our guard, and to mistrust ourselves, seeing we be so wavering that we cannot follow right forth the things that God commandeth us. Yet notwithstanding we must not therefore discomfort ourselves: for our lord will take us in good worth, so we condemn the excess in ourselves. Truly we must not use here any flatteries, nor make ourselves believe that vice is not vice. But we must condemn it, & when we have so done, no doubt but our lord receiveth us. Here withal it behoveth us to return to Job's intent. I go to my grave (saith he) and I know that none shall stretch his hand thither, or that God shall not stretch his hand thither. But the natural sense is this: when never so many men have bewailed me, yet shall none of them stretch his hand thither to secure me: when death hath once caught me, there is no more remedy: all man's help booteth not. We see then that Job's intent is to say, seeing that death tarrieth for us, and is allotted to us: and when we be dead we are clean dispatched, and no man can secure us: at leastwise give us some truce while we be here. Why utterest thou so great rigour against us? Thus ye see in effect what job meant too say. And I have told you already, in what wise it may be lawful for us too use this complaint: that is too wit, without murmuring or disputing. And by the way let us mark, that too the intent we lift not up ourselves against God, ne strive against the rods wherewith he scourgeth us in this extremity: it behoveth us to come to one other consideration: which is, that although we go forward unto death, and have always one foot in the grave: yet we know that god hath stretched out his hand to deliver us thence. For to what end came jesus Christ into the world? Yea why went he down into hell, that is to say, why suffered he the anguishes that were due to all wretched sinners, but too deliver us from them? So than if men cannot now conceive good hope to be comforted in death: it is all one as if they would deny that our Lord jesus Christ hath suffered it in his person. For whereas the Son of God abaced himself so far, as to be subject to our curse, and to feel God's hand against him: that was to the end to deliver us from death, and to assure us that the victory which he hath purchased, is for us. Seeing then that he hath power over death: let his resurrection always come before our eyes, and let us assure ourselves that God hath stretched out his strong and victorious hand, to deliver us from the bondage of Satan. And therein let us consider, that although we have many adversities to suffer in this mortal life, and that it please God to exercise us: we must not think it strange nor enter into the wailings and complaints which are made here, too say yea, what am I? when I have passed through this world, I must go to the grave, and no man can rescue me. But we shall be rescued well enough, if we have jesus Christ for our redeemer, who is ordained to be our pledge and warrant, and hath abolished the pains of death, broken the bands of Satan, and burst open the brazen Gates, too set us free. Seeing we know this, let us be patient in the mids of all the adversities of this world, assuring ourselves, that although we have battles here below, we have a rest prepared for us above in heaven: and if we fight manfully here, let us assure ourselves that we cannot but triumph in heaven. Thus ye see what we have to bear in mind, for the fencing and arming of ourselves against the temptations wherewith job was assaulted, and which he had so much ado to withstand. Furthermore let us mark well the thing that he addeth: which is, haut not I wept with him that was in adversity, and had hard and sharp days or times? was not my soul sorrowful with the poor or afflicted? Now than I have looked for good, and evil is happened unto me: I have hoped for light and behold here is darkness. Hereby job declareth that he seeth not the reason why God dealeth so roughly with him, forasmuch as in his prosperity he had not been cruel but pitiful towards the poor and such as were in heaviness, and that he had not been drunken in his pleasures, but had always considered what the miseries of man's life are, so that he wept with them that did weep, and kept company with such as were tormented with adversity. Thus ye see what job allegeth to show that there is no reason why he should be so afflicted. And surely when God beateth us with his rods: commonly it is because he seeth that we cannot bear our own ease, and that our flesh groweth overlusty, or else we be cruel towards our neighbours. Lo here the two causes why God doth ordinarily afflict us. And we see also, that in the Scripture he threateneth those that do so pass their bounds in their prosperity: woe be to you (sayeth it) that laugh, for you shall weep. And why? for men cannot forbear from overreaching themselves, when they be in rest, and things fall out as they would have them: for than they forget themselves, and think they are exempted from all adversities, and are as it were drunken folks: like as a drunken man hath no stay of himself, but rusheth with his horns as a wild beast: even so far the most part of men when God handleth them gently: that is too say, they abuse his goodness, and fling out at rovers, & give the bridle to their lusts. For hath a man meat and drink, even his fill? thereupon ensueth whoredom and shameful wantonness, yea and blasphemies, and violences: and moreover fond jests and plays, and such other things, & (to be short) a man cannot hold himself in good modesty so long as he is at his ease. You see then that the cause why God afflicteth men, is for that he seeth it is for their behoof to be so corrected. Furthermore there is yet one other inconvenience. For they that have the world at will, pass not for poor men that are in adversity, but despise them and set their feet in their necks. We see that in this respect it was said in reproach of Sodom and Gomor: behold there was abundance of bread, and therewithal pleasure and cruelty, so as they vouchsafed not to succour such as were in need. Forsomuch then as they that are at their ease, will not intermeddle themselves with the troubles and encumbrances of their neighbours, but hold themselves as it were in an earthly Paradyse, and exempt themselves from the feeling of all their griefs and adversities: God must be feign to handle them roughly when their turn comes about: and forsomuch as they have had no pity nor compassion of the miseries that they have seen in their brethren: God must be feign to make them feel by force anon after, that they be but men. They would discharge themselves of all worldly miseries: and God showeth them perforce, that they must of necessity know themselves to be such as they are. You see then that the doctrine which we have to mark, is that Gods ordinary afflicting of men, is either because they have been cruel in the time of their prosperity, or because they have made themselves drunken in their lawless pleasure. But he erewithall let us mark also, that God might justly keep us occupied with adversities, though the foresaid causes were not, and that he hath secret determinations whereof we perceive not the reason, like as it happened unto job. And that is the cause why job complaineth. For it seemeth to him that God aught not to have afflicted him after that manner, seeing he had behaved himself so advisedly: but rather he thinketh that god should have spared him, seeing he had been so fellowlike and friendly a man, and been sad and sorry with such as were in adversity. But what for that? Hereby we see that we have two things to bear away. The one is, that if our Lord make us to prospero, so as we have peace and rest, and all that is necessary for us, and we be exempted from all grief for a time: we must not be to delicate, nor to tender in shrinking away, from showing pity and compassion towards such as are in adversity: but we must be touched with the griefs of our neighbours, to mourn with them, and to relieve them to our power, & at leastwise to pray unto god for them, when we can help them by none other means. Thus than ye see the first doctrine that we have to mark. And furthermore, let us not fall a sleep in our pleasures, foe as we should not continually know that here is not any thing certain, nor be ready to suffer whensoever it shall please God. The first thing I say which we have to bear in mind, is that we must not forget ourselves when God spareth us. For what is the cause that prosperity continueth not still with us? It is for that we abuse it, as I have said already. And secondly if god sand us afflictions, let us bethink ourselves well, and examine whither we have not been sleepy in the time of our prosperity. For hereby we be put in mind to know our faults, and to condemn them before God, saying: Lord thou hast good cause to punish us, and why? For since the time that thou didst prospero us by thy favour, we have forgotten thee, and laid the bridle in our necks, and taken to much liberty. And therefore it is good reason that thou shouldest punish us, and that we should feel the fruit of our sin and unruliness. Lo how we aught to call to mind our former faults, when God visiteth us by any affliction: And specially how we aught to consider well, whether we have not been unmerciful toward such as deserved our succour. For we have made no account of others: it is good reason that our Lord should handle us roughly again, that we should learn to acknowledge our faults by our Lord's sharpness and rigour towards us. Mark that for one point. But yet further, although we have endeavoured to help our neighbours, and have had compassion of their miseries and mourned with them that mourn, as S. Paul exhorteth us to do: yet notwithstanding let us not cease always to dispose ourselves to the suffering of the corrections which it shall please God to sand us, yea even though we know not the cause why he doth it. If we have been watchful in the time of prosperity, and not abused our ease: yet will not God miss to handle us roughly now and then. If we ask why he doth it: the reason will not be manifest at the first: But he doth it to humble us: and so let us always acknowledge him to be righteous. And that is the cause why I said, that we aught to bear in mind these two reasons distinctly: First, that we remember the threatenings which are written in the holy scripture against such as are unmerciful to their neighbours, and play the beasts in their prosperity: And secondly, that we consider, that although men behave themselves mildly, soberly, and friendly: yet notwithstanding God ceaseth not to afflict them after an extraordinary manner, as we see hath happened unto job. What is to be done then? In stead of that he sayeth here, I have waited for light, and behold here is darkness: I have hoped for good, and behold here is evil: let us look for good according as God promiseth it. For (as S. Paul sayeth) the fear of God hath promises, not only of the everlasting life, but also of the present and transitory life. So then let us always look for welfare at gods hand: but yet let us not look for it in such wise as we should not be ready to receive adversity, whensoever it shall please him to sand it us. For whereas god promiseth us to handle us gently, & to use fatherly and loving kindness towards us: it is but conditionally, so far forth as is expedient for our salvation. And why? For his temporal benefits are such as it behoveth him to deal them forth and to distribute them by measure. And what is the reason? It is the same that I have alleged already: namely, that it is an impossibility (or at leastwise a very hard matter) that men should not either abuse and corrupt God's gifts, or bestow them clean contrary to his meaning. So then we may well hope that when God had done us good, he will continued the same, yea and also increase it still: but we must not also look that we should not therewithal dispose ourselves wholly too receive adversity, whensoever it shall please him to sand it. Why so? we must not make reckoning that we have an everlasting state in our life without any change. Let us consider that as our life is frail, so also it behoveth us to be subject to many changes, and that if we have prosperity to day, God may disappoint us of it to morrow: and although we see not the reason why: yet he knoweth it, and let us be contented with it. You see then after what sort the faithful aught to look for the temporal benefits of this world: that is, that when they enjoy them, they must believe fully that god will continued his dealing towards them as he hath done thitherto. Howbeit in looking for prosperity, it behoveth them to prepare themselves to receive adversity, in such sort as they may not be taken unwares, nor think it strange if he bereave them of his benefits when he had handled them as gently as may be for a time: I say they must not think it any novelty if God turn his hand the contrary way and smite them. Thus ye see that our looking for prosperity must be with continual disposing of ourselves too suffer adversity: yea and to suffer it patiently, to the end we miscarry not when it cometh upon us. And furthermore let us in conclusion mark well what is said here concerning job. He complaineth that he was a companion of dragons, and a brother of Estriges: that is to say, as a wild man, so as he was no more of the number and company of other men, but God had so far forsaken him, that he was become as a wild beast. And who is he that speaketh it? A man that lived in such holiness and perfection, as he might rather have been compared with an Angel, than with a mortal creature, and yet for all that, we see how he was handled. Hereby we be warned to put ourselves wholly into the hands of God, and not cease to trust in him though he scourge us roughly, and seem minded to overwhelm us utterly: But to put that thing in ure which we have seen here before: namely, that though he should kill us, yet we would hope still for his mercy, and fight against the battles of death, and grounding ourselves upon his promises, hold our own still and continued steadfast in the midst of all our adversities. Lo what we have too mark. And furthermore if God scourge us for our sins: we must be the less plunged in sorrow by reason of those afflictions, and take them so much the more meekly and with a quiet mind, considering how we have need to be handled so sharply, in respect of the diseases that are rooted in us. In the mean while, forasmuch as we cannot be merry but with offending of God: we have a threatening added here, that he will change our harp into mourning, and our Organs into voice of lamenting. We see how the world abuseth Gods benefits in these days. For if every man look into himself, we shall see that if our Lord give us rest, by and by we start out of our things (as the Proverb saith:) And again, if we come to the common state, alas we see that the world is as far out of order as may be: and (to be short,) it seemeth that men have conspired to grieve God, and the more that he showeth himself loving and kind towards us, it seemeth that we become so much the bolder to provoke him. Sigh it is so, we may well be afraid that he will turn both our haps and our organs to weeping wailing & sorrow. For we are well worthy of it. And good reason it is, that he should cast us into heaviness and anguish, seeing that we have abused his benefits so shamefully. Yet notwithstanding if it please God to make us feel his hand by afflictions, whether we know the cause of it or no: let us not therefore cease to flee unto him, in hope that he will receive us to mercy: yea verily if we condemn our faults, & that our condemning of them be in such wise, as we assure and warrant ourselves that he will continued his goodness towards us, & make us always too feel his grace, even till he have filled us with it to the full.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him too make us so to feel them, as it may be to bring us to true repentance, and that yet notwithstanding we may not cease to taste continually of his goodness towards us, to put our trust therein, & to flee thereunto for our refuge in the name of our Lord jesus Christ. And so let us all say, Almighty, etc.    


The. Cxj. Sermon, which is the first upon the xxxj Chapter.  
I Have made a covenant with mine eyes: And have I 〈…〉 looked upon a maid?  
2 And what is the portion of God from above, and the inheritance of the almighty of heaven?  
3 Is there not a cutting off for the righteous, and confusion for such as conspire (or practise) wickedness?  
4 Doth not he behold my ways, doth not he count all my Steps?  
We have seen already heretofore how job protested, that he was no such man as his friends would have made him believe: for they were of opinion that he was a reprobate afore God. Therefore he declared that he had lived holily and uprightly: now he returneth again too the same matter, and not without cause. For it was a grievous temptation that men should take him to be an hypocrite, notwithstanding that he had walked in uprightness of heart and plain meaning before God. And furthermore he had had no regard of his own reputation, nor what men thought of him: for God knew him. True it is that he aught not to have thought it strange that he should be afflicted of God's hand, although he had lived as we see here: but yet was it good that he knew the end and cause why God visited him so. But we shall see this more fully in the winding up of the Chapter. Now let us look to that which is contained here: which is, that job intendeth to declare, that he hath served God faithfully, and that his enduring of so grievous and excessive miseries, is not for any offence that he had committed, but for some other secret reason known unto God, which men can neither know nor discern. first he giveth record of his soundness when he sayeth, that he made a covenant with his eyes not to cast any unchaste look upon any maid living. And it is a sign of great and as it were Angelical perfection in man, if he be able to protest that he hath not been provoked unto evil. For it may well be that a man shall have some sudden & fleeting temptation, and yet notwithstanding not consent thereunto, but rather shake it off and hate it. And truly it were a great virtue, if a man could have all his wits so sound and unattainted of any corruption, as he could never be enticed. But job passeth beyond this. And for the better understanding hereof, let us mark that there are three degrees of faultiness ere sin have his full shape: I mean, even although the sin come not to actual doing. When S. james speaketh of sin, he useth the similitude of childebearing. For he sayeth, that lust conceiveth, and afterward bringeth forth sin, & that the sin is accomplished when it cometh into the actual deed by executing of the thing. But I say, there are three degrees of faultiness in a sin although it come not to the outward deed. The first is a fleeting imagination or thought which a man conceiveth by the beholding of any thing: for thereupon some one toy or other will come in his head. Or else although he see nothing, yet notwithstanding his mind is so tickle unto evil, as it carrieth him here and there, and maketh many fancies to run in his head. And out of doubt the same is a faultiness, but yet is not that imputed unto us for sin. The second degree is, that upon the conceiving of such a fancy we be somewhat tickled, and feel that our will swayeth that way, and although there be no consent or agreeing unto it: yet notwithstanding there is some inward pricking to provoke us unto it. Now that is a wicked sin and as it were already conceived: afterward followeth consent when we settle our will upon it, so as there is no let in us for the performance of the evil, but the want of occasion and opportunity: there ye see the third degree and then is the sin fully shapen in us, although there be no outward deed at all. And this is well worthy to be noted: For although it may seem a hard matter, yet notwithstanding there is nother man nor woman but he findeth the thing that I speak of, and hath experience of it from day to day. As for example, when we be afflicted it will come in our imagination to think, doth God mind us? There is no man that can hold himself from such conceits. For our nature is so corrupted and inclined unto evil, as it is unpossible that we should not have such conceits. And surely it is already a fault, when such a thing doth but come in their mind, notwithstanding that we chase it away and think thus with ourselves: how now? I like not of this: it is a blasphemy to think that God pitieth not such as call upon him, or that he will not secure such as seek him: it is all one as if we would deny that he governed the world. Therefore whensoever such things come to our thought, surely it is a fault, & it behoveth us to conclude, alas Lord, wretched creatures are we and full of vanity, sith we can conceive so monstrous thoughts. The second point is, that when adversity presseth us, and our grief increaseth more and more, we fall to such murmurings as this: Alas, should I linger after this sort if God thought upon me? would he not have a care to help me? he doth it not, but dissembleth, and therefore it seemeth that he hath quite given me up. When we conceive such thoughts, and debate with ourselves whither God hath a care of us or no: than it behoveth us to consider what a one he hath declared. himself to be towards us, and to receive his promises, and to ground ourselves upon them, to say, not, howsoever the world go, yet will I trust in my God, and flee to him for refuge. Howbeit although we finally attain to this assurance and undoubtednesse: yet notwithstanding if we waver and doubt before we come thereunto, it is a greater fault than the first, and we are already guilty of mistrust & unbelief before God, because we have received so wicked a temptation. lastly cometh the third degree, when we be utterly overthrown and know not what to say, but only after this sort: See my misery hath gotten the upper hand, and God hath forslowed to long to reach me his hand: I see I am quite past hope of recovery. When we be so cast down as we can no more call upon God, nor take taste of his promises to rest upon them and to comfort ourselves with them: that is the third degree of sin. For like as when a child is full shaped in the mother's womb, there remaineth no more but that it should be borne, so in this case there wanteth no more but the coming of it into the outward deed. But now let us come to Job's words, I have made a league (sayeth he) or covenawit with mine eyes. I have told you that this is a token of great perfection. And why? For if a man can withhold his sight, so as he conceive not any thing that might draw him unto evil by looking about him▪ and show that there is true chastity and honesty in him: It must needs be said that he is clear as an Angel from all corruption. And Job's protesting hereof is not in vain: wherefore let us consider that he lived in this world as an Angel of God. True it is that of nature he was not so: and also whereas he sayeth that he made a covenant: that was done after he had so profited in the fear of God, as he had thrust his unruly lusts under foot, and so overmastered his affections, as he was able to bridle them and keep them under, to say, I will not lust any evil too covet it or wish it, I will have no vain in me that shall tend to the displeasure of God, but I will bridle myself both in mine eyes, and in my mouth, and in mine ears. Thus ye see in what wise job made his covenant. It was not by having such a soundness in his nature, for he was a man subject to affections as we be: and no doubt but he had many temptations in his life. Howbeit he walked in such wise, as he was so enured with the fear of God, as not to admit any wicked lusts. Then was it become an habit (as men term it:) that is to say, he was so enured unto it, as he was no more wavering to start out on the one side or the other, or too povoke himself to this or that: To be short, we see here how job meant to declare, that he not only endeavoured, to serve God: but also had enforced himself in such wise to it, as he had tamed and subdued all the affections of his flesh: insomuch that it was no more pain to him to serve God, because he had not the battles which we have in us by reason of our frailty, yea & by reason of the corruption that is in our nature. But let us mark that this came not of his own power, neither could he of himself have purchased such perfection: but it behoved god to reform him in such wise by his holy spirit, as he was after a sort separated from the common range of men. For it is not without cause that David maketh this request unto God: Lord turn away mine eyes that they may see no vanity. If job had of himself had the things which he protesteth here: no doubt but David might have obtained such a steadfastness as well as he, so as he should not have conceived any vanity, nor had his eyes misled & carried away by any means But forasmuch as David confesseth that he neither had it nor could obtain it but by the mere grace of God: it followeth therefore that job could not through his own free will, make such a covenant as to say, that reason beareth such sway in him as he could overmaster all his affections: but he meaneth here to yield God the praise of that benefit. Then doth he not vaunt & magnify himself, as though he had purchased such a grace of his own travel: but he acknowledgeth that god had so governed him, as his eyesight did not provoke him any more unto evil. Furthermore when job speaketh so, let us mark that on the other side he doth us to understand, that if a man behold a wife, or a maid, and thereby be tempted unto evil: it is sin already before God, yea although there be no outward act, nor any putting forth of a man's self to deflower or to beguile the woman, nor any will at all to consent in a man's self to wish it. Then although a man have not that intent with him, but resist the said temptation wherewith he is provoked: yet notwithstanding he faileth not to offend God. And there is not a point better worthy to be marked than this. Verily we hear the sentence which our Lord jesus Christ giveth upon it: namely that we must not think ourselves to be clear & discharged before God, by abstaining from whoredom in respect of the body: but that if a man do but look upon a woman with an unchaste look, he is already condemned for a whoremonger before God. And moreover (as I have said already) although our will consent not unto it, yet must we confess that we have done amiss before God, so that we must humble ourselves. The Papists can well enough say, that if a man consent unto evil (that is to say, if he lust after it in such wise as he would fain do it if occasion served) they grant that such a consent is a damnable sin. But if a man have an evil liking, so he consent not thoroughly to it, the Papists say it is no sin at all: and that is a horrible blasphemy. It is said thou shalt love the Lord thy God with all thy heart, & with all thy strength. What is meant by mind & strength? God hath not limited the love that we own unto him, that it should be only in our hearts & minds: but he said that our wit, reason and understanding, & all our strength, (that is to say, all the abilities & powers that are in our nature,) must also be thoroughly applied thereunto. Now than if a man conceive any evil, although he consent not to it nor yield his affection fully thereunto, I pray you doth he love God with all his mind? Not: if a man have never so little a piece of himself inclining to corruption, although with all the rest he endeavour himself to accomplish the law: doth he love God as he aught to do? Not undoubtedly: for sin is nothing else but a transgressing of God's law. Therefore let us conclude, that all the vain thoughts which provoke us unto evil, are sin: and that we are guilty of them too Godward: unless he bear with us of his infinite goodness. But he forgiveth them to those that are his. Nevertheless it behoveth them to acknowledge it for sin: and whosoever doth flatter himself, doth but provoke God's wrath, and cover the mischief too his own damnation. For in the end his hypocrisy must be discovered and laid open to be punished with all the rest. They then which imagine that they do not amiss nor offend God when they be tempted to evil, gain nothing by it, nother do they amend their market: for needs must that hypocrisy of theirs be grievously punished. Wherefore (as I said afore) although we consent not to evil, but only be as it were tickled with it, and have some liking of it, howbeit that we withstand it: It is already a fault & oversight in us. If we do but conceive such evil liking, it already bewrayerh the corruptness of our nature. And surely if evil dwelled not in us, & that we were not already turned away from the soundness & clearness which God had put in the first man: out of all doubt we should have our eyesight much more pure and chaste than it is, & all our senses, as our hearing, our speaking and all the rest should be so pure & clean, as they should have no stain in them. And for proof hereof, let us consider well how Moses sayeth, that when Satan came to beguile Eve, & consequently her husband: after that they had given ear unto him, and been corrupted with desirousness to be like unto God: they looked upon the Tree of the knowledge of good and evil, and saw it was to be liked for the obtaining of knowledge. And how looked they upon it? had not Adam and Eve seen it already before? For God had said unto them, eat not of the fruit that I have forbidden you For in what hour soever you eat thereof, I tell you plainly you are separated from me & condemned to death. So than ye see that Adam & Eve had looked upon the Tree before: and why then doth Moses say it now too their charge as a sin? because they did behold it with a liking of it: that is too say, with an ungracious and untoward lust, in that they thought it good to eat of. And whereof came that? even of their heart, which being corrupted, did immediately mar their eyesight. And like as when a man hath his eysighte marred with overmuch drinking, there is some inward disease and some burning, or some other uncomme going before the loss of his eyes: or like as when a man becometh blind, there went commonly some rheum or some other like thing before, which in process of time taketh away his sight: even so is it with all the wicked looks which are to be condemned. For if the heart were not already infected, and corrupted with some lewd liking: the eye (as I said) should be pure & clean of himself, so as we might behold God's creatures and not be tempted too any wickedness. But forasmuch as we cannot as now open our eyes, but we shall conceive some wicked lust: nor can say, this is fair, or that is good, but immediately we offend God: is it not a great untowardness? So then let us know that the cause thereof is the reigning of sin in us, which doubtless hath hold such possession of us ever since Adam's fall, that our nature is so corrupted as we cannot look upon any thing that is termed fair and beautiful, but that in stead of being provoked too love God, and to praise him for his goodness, & for bestowing of so many benefits upon us: we offend him. And so instead of glorifying God, and of being provoked too love him: we cannot commend any thing to be fair and good, but therewithal our conceit is tickled, yea & stirred up, either to covetousness, or to whoredom, or too voluptuousness. To be short, look whatsoever is fair or good under heaven: the same turneth us away from our God, whereas it aught to lead us unto him. Is not God the wellspring of all beauty and goodness? yes: and surely the said wicked lust nother reigneth nor aught to reign in the children of God: but I speak of that which is naturally in man, until such time as God have wrought in him: true it is that the faithful shall not be so perverted, nor have their wits so corrupted, as to draw always unto evil: but yet shall they always have some remnant of the said infection that they bring out of their mother's womb: which is, that they shall always have some inward prickings to move them unto evil, notwithstanding that they hate it & beat it down at the first rising up. And in good faith (as I said) which of us conceiveth not this fancy, that God hath no care of him, so soon as we endure any adversity? and behold, it is a blasphemy, yea and a cursed blasphemy if we consent unto it, and that our mind do rest never so little upon it, notwithstanding that our will do not fully purpose it. Now than we see that if a man be tempted to evil, although he consent not unto it, but suppress it and fight against it: yet notwithstanding he faileth not to offend God. And why? for it is a transgressing of his law, as I have showed you already. Also it cannot but proceed from an evil fountain: for the eye of itself should not be corrupted, nother doth sin begin to come first from thence. Whence then? from the mind and soul of man: for doubtless the evil must needs be conceived first within, before the eye do tend so unto evil, and be provoked thereunto. And so ye see the cause why I said, that job in protesting that he abstained from all evil and unchaste looks, showeth us that such as are infected therewith, cannot clear themselves before God, but that there hath been some faultiness in them. Wherefore let us learn to stand upon our guard, and not to flatter ourselves as I have touched already. I say let us stand upon our guard: for how hard a matter is it I pray you to rule our eyes in such wise, as they shall not be tempted with any evil concupiscence or disordered lust? or not be touched with covetousness, when we see the goods of this world? or not be moved to long for those things which God giveth us not, when we see the ease, delights & pleasures that are every where? or not be stained with lecherousnesse, ambition, covetousness, or any other temptation, when we see them on all sides? It is impossible to be done at all, or at leastwise without great difficulty: for it surmounteth all our power: insomuch as it is in manner impossible for us to open our eyes, without conceiving some offence against God. seeing it is so, let us learn to keep good watch: for we cannot rule ourselves in such wise as to be utterly faultless, & have no need to flee to the forgiveness of our sins: wherefore let us conclude, that it behoveth us to fight valiantly, considering that we are so corrupted as we cannot by any means use our senses or apply them to any thing, but there shallbe some rennant of our wicked corruption in it, which. God misliketh. This then is a thing that aught to provoke us unto hedefulnes. And secondly let us learn also to humble ourselves, seeing that the devil laboureth to rock us asleep in hypocrisy, to the end we should not know our faults, & so make them worse & worse. Therefore let us enter into ourselves, & after we have examined our imperfections, let us cry out before God: alas Lord, thou hast given me thy grace to go forward in thy service, I do my endeavour, I enforce myself, I resist all my passions, & I fight against myself, and yet am I not righteous before thee, but there is much amiss in me still. Lo how the faithful after much pains taking and enforcing of theirselues above all their strength, aught always to be of this mind to condemn themselves when there shall be any faultiness mingled with the good which God granteth them to do, & learn to yield themselves guilty before him, and to humble themselves, to the end they may obtain grace. These than are the points which we have to mark in this strain. But howsoever the world go, although we have many fancies running in our heads night and day, and thereby perceive that there is a marvelous corruption in our nature: yet must we not be out of heart, but march on still forward, praying God that as he hath begun to set us forth, so he will continued to make us more forward, and increase in us the strength of his holy spirit. And let us beseech him, that if we have but one foot already upon our wicked affections, we may set both upon them, that we may so tread them down, as they may never rise again: and that when the Devil cometh to tempt & provoke us unto evil, he may not bring it to pass, but that our wits may always overreach him: and (to be short) that God's spirit may so reign in our hearts, that although there be wicked affections there, yet they may be so bridled and fettered, as they may not lift up themselves nor toss us hither and thither, but that we may always stand at a stay, and be fully resolved too say: It is meet that our God should govern us, and that we should follow his holy william. Ye see then how that in the midst of our wicked thoughts, it behoveth us to take courage to walk on still in goodness, assuring ourselves that our good God will bear with us, not that we should not confess them to be sin, but that he is contented to pardon them. And as touching this present matter, the point wherein we differ from the Papists in this. The Papists say that wicked lusts are no sins, so as a man resist them: but that is a cursed blasphemy. For were it so, God should be fain to renounce himself and to repeal his whole law. And this is not a fleeting opinion conceived only by the simple and ignorant people, but it is a grounded determination agreed upon by the great doctrours in their schools, or rather in their devilish synagogues. But contrariwise we say, they be altogether sins, howbeit they are not imputed unto us at God's hand, because that of his own free goodness & mercy, he wipeth them out for our Lord jesus Christ's sake, in whom we believe. And seeing we have such a comfort, we aught to enforce ourselves so much the more, as I have said already. Furthermore job showeth well, that he knew he had offended, & been blame worthy if he had had an unchaste look. For he addeth, what is the portion of God from above? what is the heritage of the A●nightie of heaven. job showeth here, that his speaking is not to vaunt himself afore men, & to purchase himself reputation for his virtue and holiness, as they do which seek but the praise of this world: but that he hath his eyes fastened upon God, & speaketh as in God's presence, desiring him to be his witness & judge. And to that point also must we come. For as hath been declared heretofore: so long as we covet to have our life allowed of men, we shall be full of leazing, startingholes, & subtle shifts, insomuch that it shall make us to deface white & turn it into black, & contrariwise to make virtue of vice. Lo in what taking we be when we endeavour to commend ourselves afore men. And therefore whosoever desireth to walk uprightly, & to have this soundness whereof job speaketh: doubtless he must be fain too gather in himself, and be led away, to say: who is he that can speak evil of me? Not: such gear must be cut off, and he must summon himself before God, to say, go too, how is it with me? It is God with whom I have to deal. Though I had contented all the men in the world, I were never the better. It behoveth us all to have our mouths shut: for God is not contented with goodly countenance and fair disguysings of outward shows and other likelihoods: he looketh on the heart, he searcheth the thoughts & discovereth all that is hidden in darkness. seeing it is so, let us bridle ourselves to walk sound and uprightly. But on the contrary part we are drawn here and there, we are given to devising of shifts and fair deckings to colour our doings withal, and when we have no better stuff, it is enough for us to cover ourselves with leaves as our father Adam did. Wherefore let us mark well the lesson that is showed here to all the faithful: which is, that when we intent to walk as it becometh us, we must not behave ourselves as it were before men, nother must we rest our eyes upon them: but we must behold the heavenly judge, and understand that it is he to whom we must make our answer and yield our account. Mark that for one point. Furthermore (as I have touched already) job acknowledgeth here, that God will not suffer unchaste looks unpunished. And why? For they are all of them sins. And afterward he addeth, that the unrightuous man shall be cut of. Wherein he showeth, that he which hath given his eyes to vanity, is condemned for a sinner and a wicked man before God, notwithstanding that he have not consented fully unto it. Let us bear in mind what hath been said concerning Job's time. For although we know not whither he lived before the law, or no: yet notwithstanding he lived afore the prophets times, as we have declared in that mention is made of him as of a man of ancient time. And so ye see that job was in such time, as God had not yet given any large utterance of his doctrine: nor such light as came afterward. For the Prophets did greatly enlighten the things that were dark in the law. job lived afore their time, and therefore had but as it were some little spark in respect of the doctrine that was afterward: and yet nevertheless he knew he could not be tempted to any evil lust, but he should be blameworthy before God. And what shall we be then, who have the sun of righteousness shining upon us in the highnoone day? For behold, jesus Christ with his Gospel bringeth usso great light, as we have no excuse. If we say, I understand it not, it is too high and profound a matter: what have we not doctrine large enough, seeing that Gods will is showed us too the full? How then should we be excused if we knew no more than job knew? And herein it is to be seen, how great and horrible God's vengeance is in the Popedom, seeing that those beasts durst deny that a man sinneth when he is so tempted unto evil, & hath such provocation in him, and conceiveth so evil thoughts, sobeeit that he consent not thoroughly to it. But job who (as I have declared already) had no doctrine at all in comparison of that we have, did nevertheless know this well enough. And therefore let us look more nearly to ourselves: & seeing that God hath granted us such grace & privilege, as to make his truth much more known unto us than it was at that time: let us be watchful, & assoon as we open our eyes & espy any vanity or evil affection in us, let us think with our selves, o there is some evil hid under this, we have offended our God, & therefore our eyes are attainted already, seeing that the evil showeth itself abroad. If there be sparks, is it not by reason of fire? Therefore we must learn to condemn ourselves: and undoubtedly if it were not for God's mercy, we should be overwhelmed for it. For that is the portion of our heritage that is prepared for us from above. True it is that men cannot justify us: but we must be fain to appear before God, who will judge of the matter far otherwise. And job sayeth expressly from above, from heaven. The repeating of this word here is no superfluous speech. And why? For he maketh a covert comparison between God's judgement, & the opinions that we can purchase afore men. You see then that men may justify us in all points, and not know our filthiness and poverty: by reason whereof we shall be taken for little Angels, and thereupon think that there is nothing amiss in us: but what have we gained by it? Nothing at all: for behold how job calleth us up above. Very well: true it is that sinners may perchance clear themselves and easily be allowed among men. (For there shall be nothing but virtue to outward appearance) but they must come up aloft and there will God overthrow all the vain opinions that have reigned for a time. And therefore let us learn, that like as we are blameworthy in that we have been tempted to wicked lusts: so also our hire is prepared from heaven: that is to say, from above, except our good God spare us & use his fatherly goodness towards us. Thus ye see what we have to bear in mind, to the end we may magnify the goodness of our God in that he punisheth us not with rigour, and also be provoked to ask him forgiveness of our faults from day to day. Now it is said immediately, is there not a cutting off for the unrighteous, and a punishment for such as commit crymes●doth not God look upon my ways, and doth he not number all my steps? Hear job expresseth plainly the portion and heritage whereof he spoke. And it serveth to wound us the more to the quick by the feeling of our sins. True it is that he standeth not upon all the things that are spoken of in the law: nother useth he so many words: but yet doth the holy Ghost give us here a common lesson by his mouth. For when there is any talk of God's judgement, and of the punishment that he sendeth upon sinners: we are so slow as the same moveth us not a whit: & therefore our Lord is fain to waken us, & to make us feel better how terrible his wrath is, & that it is a horrible thing to have it so against us. Thus ye see why job addeth the declaration that is contained here, saying: is there not a cutting off for the unrightuous: or shall not the wicked man be punished? what is meant by this cutting off? that the wicked deserve to be rooted out, & that God should utterly overwhelm them and destroy them, according as the word Cutting of importeth more than heir and heritage. For (as I have said) men bear themselves in hand, that they shall scape with some light punishment: and like as when an offender is kept in prison and knoweth not that he hath deserved hanging, he beareth himself in hand that he shall scape with a whipping, or that he shall be banished: even so (say I) men conceive not God's wrath as it is, neither know they the punishments which they are worthy of, because they think not of the everlasting death. We see then how job, after he had spoken of the portion which is prepared from above for the wicked, doth (not without cause) add, that there is a cutting of & confusion to destroy them utterly. And hereby we know that God's spirit reproveth us of recklessness. If we were attentive at the first to know God's judgements, or at leastwise to understand our own faults: we should not have need of the doubling of his words: it were enough for us to have been warned in one single word. But after that the holy Ghost had spoken of the portion that God prepareth for all the despisers of his law: now he addeth, a cutting of, because we be as it were brutish, and when a man telleth us a thing simply, we conceive it not, but are possessed with such dullness, as we feel not the strokes of God's hand, though he strike us hard. And how then shall we be wounded as we aught to be, by the threatenings that he giveth us? surely if he do but speak, we will not be touched nor cast down in ourselves, seeing that we cannot be sufficiently humbled by the blows of his hand. And so let us mark well, that our carelessness and dullness are reproved here. Wherefore let us wake, seeing that God calleth upon us so earnestly, and let us learn to think better upon ourselves. This is it that we have too mark in this verse. In conclusion whereas job addeth, doth not God look upon my ways, and keep a reckoning of all my steps? Let us mark well that he applieth the doctrine to himself, which he had set down in general. For he had said, what is the hire or portion of God from above? what is the heritage of God from heaven? job had spoken so of all men: and now he applieth the same doctrine to his own use, declaring to what purpose he had spoken so: therefore as often as God's judgements come to our remembrance, whither men do ●●l us of them, or we ourselves read them: let us have the wisdom to enter into ourselves, and to look every one upon his own person. For God's judgements must not lie as it were buried and never be spoken of: but every man must make them available to himself, and put them too his own particular use. You see then how we have to mark, that after job had set down a general doctrine, he came by and by to the beholding of his own person, saying: God searcheth and knoweth my ways: that is to say, forasmuch as God is judge of all men, I cannot escape his hand. For doth not God (sayeth he) know all my ways? and doth he not keep a reckoning of my steps? Thus much concerning the first point. And as touching the second, let us mark also the style that job useth: which is that God marketh his ways and steps, and keepeth a reckoning of them. For it serveth too express▪ that God beholdeth them not aloof, nor only looketh upon the things that are apparent to the world: but also looketh nearly and narrowly to all our works, and noteth and marketh everichone of them, and that his sight is not dim, nor vieweth things at random, but marketh, counteth & numbereth all things, so as nothing escapeth him, nother is any thing forgotten with him. Now then (I pray you) have not we the better cause to consider our ways and to reckon our own steps, when we see that all is present before God? what is the cause why men do scarcely know the hundredth part of their sins? yea and some man shall commit one fault a hundred times a day, and yet scarce think once upon it: what is the cause hereof? It is for that we think not that God watcheth over us, nor that we are so before his sight, so as nothing may be hidden from him, nor he forget any of all our works and thoughts. Therefore let us way well the words that are contained here: namely that God knoweth our ways and reckoneth our steps, that is to say, that the number of them is set down before him, and that every article through out to the last, must come to accounted: ye see what they shall gain which have cloaked their evil doing with lying and flattering: for all must come to light. What remaineth then? To look more nearly to ourselves than we have been wont to do, and to watch continually, to the end we be not taken unwares by the stales that are laid for us on all sides. And seeing we be in danger of falling into so many vices wherewith our nature is stuffed: let us examine them well, that we may be sorry for them, and plead guilty before God: and in mourning for them, let us still confess with David, that it is unpossible for us to know all our faults. And therefore let us pray our good God, that when he hath looked upon the faults and sins which we ourselves cannot see: it may please him to blot them out, that by means thereof we may not repose the trust of our welfare and salvation in any other thing, than in his receiving of us to mercy for our Lord jesus Christ's sake, & also in our having of the washing wherewith he hath cleansed us, that is to say, the blood which he hath shed for our redemption.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him to make us so too feel them, that being displeased with ourselves for them, we may learn to hate them and abhor them more and more, and to follow that which he commandeth and appointeth with greater earnestness and affection, and therewithal that it may please him so to reform us by his holy spirit, as he may reign quietly in us, and we be joined to him in such perfection, as we may seek nothing but to be wholly conformable to his righteousness, which thing shall then be accomplished, when he shall have taken us out of this corruptible life. That it may please him to grant this grace, etc.   

The. Cij. Sermon which is the second upon the xxxj Chapter.  
5 If I have walked in leazing, or if my foot have been hasty to deceit.  
6 Let God weigh my works in the balance of justice, and let him try mine uprightness.  
7 If my steps have turned out of the way: or if my heart have walked after mine eyes: or if any spot have cleaved to my hands.  
8 Then] let me sow and let an other man eat the fruit, and let my plants be rooted up.  
AFter that job hath protested that he had lived chastened, in such sort as his eyes were not defiled with one evil look: now he addeth, that he had lived so uprightly among his neighbours, that his foot stepped not aside too deceit or malice. We see then that as now he toucheth another kind of soundness besides that which he made mention of yesterday. And he will also lay forth the principal points of man's life by particulars: and not without cause. For it is not enough for a man too have abstained from whoredom, except he be also clear from theft, guile, & extortion: for God will not have the things sundered which he hath set together. He hath given his whole law to rule our life: and as he hath forbidden whoredom, so hath he also condemned stealing, lying, extortion, and such other things. Therefore if a man intent to serve God, it is not enough for him to be clear from one sin, but he must frame his whole life after the Law. For (as I said afore) it were otherwise a separating of the things which cannot by any means be put asunder, without apeachement of God's righteousness. Thus ye see why job, after he had made protestation of his chaste and clean life, addeth, that he had not beguiled any man, and that his foot had not stepped aside at any time unto leasing or malice. And this is well worthy to be noted. For one of the principal parts which God requireth in his law, is that we should have the said uprightness, that we walk not into by-ways & subtleties, to draw our neighbours goods unto us: and surely it is a very difficult virtue, so to do, howbeit that every man is desirous to be counted upright. For the nature of man is always so given unto hypocrisy, that there is not so much as one word to be heard, wherein there is not somewhat amiss: insomuch that when we buy and cell with our neighbours, we are always disguising of things to draw all to our own profit. Seeing then that we perceive such a root of deceitfulness in us, we have so much the more need to give our minds to this uprightness & soundness, so as we may protest before God, that our life hath not swerved aside unto leazing. Also there is another reason: that is to wit, that deceits are worse than open violence: like as he that killeth a man by poisoning, is more faulty than he that slayeth a man with his sword. And why? For this traitorous of kill a man under the colour of making friendship to him, or of making him good cheer: is a very detestable thing, and the crime is utterly unpardonable. Even so when a man beguileth his neighbour by craftiness, and creepeth into his bosom by subtlety, so as a man cannot beware of him: is it not a sign of a more treacherous nature? These two reasons therefore aught to teach us so to follow uprightness and soundness▪ as our neighbours may not by any means be beguiled by us. And that is the first thing which we have to mark here. Furthermore let us understand, that truth is a precious thing before God, in so much that he taketh that name upon him when he intendeth to express what a one he is. Needs then must untruth & guilefulness be so much the more detestable before him, because they be full contrary to his nature. Also when it is said that we must be fashioned like unto the image of God, S. Paul setteth down true holiness: as if he should say, that whereas men are given to hypocrisy, & there is nothing but counterfeiting in them: to the intent they should come nearer unto God, & be brought to his obedience, he printeth his mark upon them, that he may know them for his children. And then doth his true holiness reign in them. But if men be not governed by God's spirit, there reigneth nothing but feignedness and slyness in their flesh, that is to say, in their corrupt nature. To be short, let us learn that if a man walk not sound, nor go not straight in his business when he dealeth with his neighbours: although he had all the other virtues that could be named, they were nothing if he wanted this pureness before God, would we then have our life well liked of? let us give our minds wholly to this uprightness and soundness, that we walk not in guylefulnesse and untruth. Furthermore let us mark also how job sayeth, let God weigh all in the balance of justice, and let him try mine uprightness. This similitude of the balance is very notable: for it showeth us what manner of justice we shall have, & what account we have to yield, & how we may be liked of & allowed: that is to wit, by Gods weighing of us in the balance of justice. And how is that? his law and will (as he hath declared them unto us) are a balance whereby to know whither our works be good & receivable. For like as wares are weighed when men sell them by the pound: even so also must our works be judged. And how? By God's balance. I have told you that this doctrine is very profitable for us, because men challenge more to themselves than is meet for them, & bear themselves in hand that their works shall go for good, even when they govern themselves after their own lust, by reason whereof they would not that God should gaynestande any thing that they have imagined, but they utterly disannul all his authority. It is a wonder that a man should desire to be master of his own life▪ and to be his own guide, as who should say that God might command him nothing. True it is that men would be ashamed to speak so: they will not say, it is in me to govern myself, I will follow mine own brain, God shall not meddle with commanding me any thing. You see a horrible blasphemy which men will not utter with their mouth; but what for that? they follow their own opinion which they have conceived: I pray you do they not advance themselves above God? and do they not labour to thrust him down by bereaving him of all sovereignty, so as he might not command them any more? If a man do whatsoever cometh in his own head, and whatsoever he himself deemeth to be good, so as he would that God should allow it and not bring him any more to obedience too say unto him: this is evil because God hath forbidden it, or this is good because God hath commanded it, but followeth his own liking and imagination: doth not such a man go about as it were to set himself in God's room. It is therefore a devilish presumption, & yet notwithstanding it is as common as any thing. Wherefore let us mark well, how it is said in this strain, that it behoveth us to come to the balance, and there to receive judgement either with us, or against us, according as God shall have tried our works▪ namely by the rule of his law, & not by our own lusts. Men imagine another balance that is very foolish & gross: that is to wit, to recompense the faults which they have committed before God: and that is the mean whereby satisfactions were brought in into the papacy: and this balance have they allotted to Saint Michael. For they put men's good works into the one balance, & their evil works into the other: and if a man have done more good than evil, the Papists are of opinion that he is quit before God. See here an Ape's toy which is over gross. For it is written, he that doth these things shall live in them. God promiseth not life & salvation for accomplishing some one piece of the law, but for performing the whole in all respects. Contrariwise it is said: cursed are they that perform not all the things that are contained here. And therefore if we break but one article of the law, we are guilty in the whole, as sayeth S. james. Thus then (as I have touched before) it is an over doltish and beastly imagination: to match good and evil after that sort one against another, thinking that there may any exchange or recompense be made before god. But as I have said already, this balance is god's law: and thither shall our works come to be weighed, and look what is found conformable to God's law, shall be taken and allowed for good: like as merchandise that are lawful are put into the balance, and men pay for them according to their weight. Even so also it behoveth us to come to the law of God. It is to no purpose (as I have said already) for men to bring their own weights and measures, and to desire to have them credited. For in Cities there is a common beam or balance, and every man shall not have his own weights and measures, nother were it reasonable and lawful so to have, for than would all go to havoc: And for the preservation of good policy, order, and equity, there had need to be one certain and even balance for all other to be ruled by. Therefore when men go about too make their works good by their own judgement and opinion: it is as if they would forge a new balance: but we know what a falsehood that were. He that shall have falsified the common weights shall be condemned, and that justly: then if a man falsify the rule of good life, which is more precious before God than all the weights in the world, hath he not committed a greater crime than if he had forged some wares? Seeing that case standeth so, let us learn too rule ourselves as the Scripture showeth: that is to wit, let us in all our works consider well what God hath appointed, and let us without replying take that for good which he alloweth in his law, and reject all that for evil which he forbiddeth there. If we deal after this sort, there will be none of these foolish devotions among us which reigned in the papacy. For whereof cometh it that men do so lift up themselves, and every one devise some meenes or other of serving God, to say, this is good and I will do such a thing? It is because all of them bring false weyghts & false balances. For every man would prefer his own device, but God rejecteth & condemneth every whit of it. Therefore let us have the meekness to rule and govern our life by the commandments of God: and then all his desire of having sundry means to serve God withal, shall be laid away, and we shall have one common, certain and infallible rule. And why? For there is but the only one balance of justice, and there is but one only law of God too govern us: and although there be a difference of estates, yet are we all called back to one general way. When he sayeth, thou shalt not commit adultery, thou shalt not steal, thou shalt not lie, nor bear false witness, he sayeth it as well to the great as to the small. Then seeing our Lord sendeth aswell Kings as handicrafts men too this general rule of life, showing us a broad way to the end we should not go amiss: we be so much the less to be excused if we covet not to hold us to it, and also labour not to give good example to our neighbours, and aid one another, to frame ourselves after such a sort unto Godward, as we may all of us obey him, and be fully subject to him as it becometh us. Now if men shun this balance and measure: yet shall they not gain by it. For it is said immediately, let God try mine uprightness. Wherein job showeth, that it belongeth only unto God to judge whether we be good or evil. True it is that he signifieth two things: the first is, that God will not judge men's lives at adventure, but only by his law: and the second is that there is no competent judge but he alone, and that although men usurp that prerogative, yet notwithstanding their opinion shall be overthrown, because it is but an overweening. Wherefore we aught to mark well this point, that God will judge our works by the trial of his law: and that serveth, first to beat down all the vain trust of hypocrites which bring their pelting trash before God, and will have him to content himself with it. As how? I have done this, & I have done that (say they:) according as we see how that when the Papists have taken much pain in their devotions, they think that God is in their debt for it: or else that he would never quite them, unless they brought such things with them. Not not, let them go ask their wages of him that did set them a work: For God disalloweth it every whit. He affirmeth that he will judge men's works by putting them into the balance, that is to say, by examining them after his law. He will not devise a new judgement: But he hath given us his law. And that God is both the lawgiver and also the judge: are things that go jointly together. How do we think that God aught too judge? According to that whereby men have been taught aforehand, that is to wit, by his law. Then is there an agreableness between the law which he hath given us to keep, & the judgement that he must execute. Thus then, as concerning the first point, ye see the hypocrites shall be confounded in their vain presumption, in that they think their works shall be allowed, & yet yield no reverence to God's law, but bear themselves in hand that God shall own them an overplus if their doings be compared together and laid into the balance. But we be warned, that if we have endeavoured to follow God's will, and to submit ourselves thereunto: then are our works acceptable unto God. The world will perchance condemn us: according as we see how the Papists have no liking of any thing that we do. And why? Because there are not so many gay pomps and goodly deckings among us, as there are in their synagogues. For if a man come into the Churches of the papists, he shall find them as full of gewgaws as they can be stuffed. And yet in the mean while they are but Apes, and they make no reckoning of our doings. For to their seeming it were a small matter to come thither too pray unto God, without the gay ceremonies that glister among them. But what for that? It is enough for us that God alloweth us. And how? let us look upon his law and upon the things that he requireth of us in the Scripture: for the thing which must stir up the faithful, & give them courage to serve God according to his will: is that they know how we must not follow any other thing, than that which is agreeable in all respects to the doctrine which we have received as now in the Gospel. The word that I have spoken (sayeth he to the jews) shall judge you, and not I Furthermore let us always consider, that it behoveth us to come to accounted before the great judge, and that it will not boot us to have been flattered and praised of men. For it is said, that God will try. By these words he signifieth, that all the tryalles that are made as now, have no certainty nor any stay to rest in, but that God will overthrow all. Wherefore let us learn to walk in such wise, as we may protest before God, that all our labouring and traveling hath been towards him, that our desire hath been to be subject unto him, and that we have ever honoured him as our guide and governor: Lo what we have to mark in this strain. And now job addeth consequently, if my foot or pace stepped out of the way, or if my heart have walked after mine eyes, or if any spot have cleaned to my hands. This is according too the talk which he had concerning his uprightness and soundness: howbeit he expresseth the thing yet more, which he had said afore. And first of all he protesteth that his foot stepped not out of the way. Verily we cannot live so perfectly, but we must make many false steps, & oftentimes serve to and fro, though it be but through oversight and frailty. But here job declareth that he steppeth not out of the way: and he useth the similitude of way (as the Scripture is wont to do:) and it serveth to draw us the better too the obeying of God. When as God's law is called a way: I pray you aught it not to be as a spur to prick us forward to walk as God hath ordained? and aught it not also to be a bridle to hold us in subjection? if we have occasion to go to any place, do we not desire to keep the best way: yea and the shortest, easiest and certaynest? And if any man beguile us: are we not very angry with him for it? And if we stray, doth it not grieve us? In somuch that every step wearieth us, and we think we have a clog of lead at our heels, when we know not whither we be right or whether we go out of our way? Seeing then that men are so careful to know the right way in their travailing, that they may come well to their journeys end: is it not great pity that in the way of our life, we are willing too go astray, and seem to be desirous of it? for we are not only negligent of enquiring, to the intent we might not start aside nor step out of the way: but also when the way is before our eyes, so as God pointeth it out with his finger and calleth us thither, encouraging us to follow him and warning us to turn nother to the right-hand nor to the left, but to keep on the high way as he showeth it us: we are not willing to take heed to it. And the cause why the Scripture useth this similitude of a way, is to show us that if we miss of our way, our ignorance can not excuse us. And why? For God hath showed us his will: and if we obey him, it is a good and infallible way: we can not step aside nor run astray like wandering vacabounds. Contrariwise, they that can not conform themselves to God and to his law and his word, may well run and gad, and trudge up and down as the Prophet Esay saith: But that shall be to try their legs, and yet not further their way a whit. Then like as the word balance which job hath used, aught to hold us in awe so as we presume not any thing of our own head, but endeavour to frame our life to the will of God: so also the word way aught to teach us, not to walk as we think good, but to hold us wholly to that which God ordaineth. Thus ye see in effect what we have to remember in Job's protestation: that is to wit, not that he never did amiss (for that were impossible for a man though it were but in respect of frailty and ignorance as I said:) but his not turning out of the way, doth us to wit, that he ran not astray according as he addeth, saying: If my heart hath followed mine ties. For hereby he meaneth that he was notso evil minded, as to consent to any of the vanities, which men conceive in beholding the things that they like of. For (as I said yesterday) all our looks are as many sparkles to kindle the fire of our lusts within us. For our nature is so froward, as we can not see any thing that is fair or good, but we draw it to an occasion of offending God. For if a thing be fair: straightways we be in love with it. And how? with a wicked lust. And if it be good: our desire is kindled at it. And in what wise? unto evil. For as much then as men are so lightminded in consenting to their wicked lusts, job saith that his heart followed not his eyes: howbeit there might seem to be some contrariety between this manner of speech, and the talk that he had yesterday. Why so? I told you that all unchaste looks that are attainted with any vice: proceed from the heart, and are a token that the heart is corrupted. And thereupon I alleged that which is spoken by Moses of Adam and Eve: namely that they looked upon the tree of the knowledge of good and evil, and sa●● that it was to be liked: and therefore that it could not be, but that there was already some lewd lust within them which persuaded them unto evil: for the eye of itself would not sin, unless it were provoked by an evil mind. How then doth job say here, that his heart followed not his eyes? But I said therewithal yesterday, that when we open our eyes, there come many lewd thoughts to our mind. How beit that ofttetimes we be not tickled with them: for God holdeth us in awe by his holy spirit. Otherwise it is certain that we should not only be tempted and provoked to evil, but we should also fall and be overcome out of hand. Then may we perchance conceive some evil thought at the first sight, and yet not be led away with it by any means. That was one point. Thereupon also I did set down three degrees of faultiness: the first, was when we have but only a conceit: the second, when the heart is somewhat moved with it: and the third, is when the will is fully resolved and determined upon it. But now we have to note, that for as much as men are conceived and borne in sin, and wholly given to corruption: that is the wellspring from whence we have our wicked thoughts. For as soon as we open our eyes, some temptation will step before us, yea though we stick not to it but utterly shake it off, so as we be not a whit moved with it. Though such a thing wave before mine eyes: yet notwithstanding no part of my heart inclineth thereunto, but I do utterly abhor it. From whence then cometh this conceit? Even of sin which dwelleth in us, & wherein we be as good as buried: for if God's image were the same in us that it was in our father Adam at the beginning: undoubtedly all oursenses (as was declared yesterday) should be pure and clean with out any infection, and all our looks should tend to God. So soon as we should look upon any creature, the glory of God would utter itself in it, and we should be led by it to honour him: and to be wholly inflamed with his love. There would be no vanity nor disorder: and much less would there be any wicked rebelliousness: in so much that we should not see any thing, but it would further us to goodness. Then let us mark, that all unchaste looks and all other temptations which we conceive by mean of our eyes, do spring out of the said fountain of original sin, that is to say, out of the said corruption which we draw from our father Adam, and from the frowardness of our nature in as much as we be alienated from God. Now then we see that these two things may well stand together: namely that a man should be tempted to evil by the wickedness of his heart, and yet notwithstanding that the conceit which cometh of the eyesight, should be before the affection of the heart. And how is that? I have told you already, that our eyesight is a tempting of us to follow the wicked lusts of our heart, when the evil is already conceived within. You see then that sin goeth foremost: and so it must needs be concluded, that if the heart were not infected with corruption, our eyes should be clean. It is true: but yet for all that, it is true also that we are sometimes tempted without any inward affection: like as jesus Christ himself was often tempted, and yet notwithstanding had not any uncleanness in him: but was tempted after such manner, as a sound nature might be: he had outward sights, but his will continued steadfast in goodness, for there was no corruptness at all in his senses. But it is otherwise with us: for all our senses are corrupted by reason of sin. Nevertheless there may be some corruption in our senses, and yet our will shall abide sound still, according as was declared yesterday by the distinction that I did set down then, and which I repeated even now. If this be to dark, I will treat of it yet again a little plainelier: if we be tempted with haughtiness when we lift our eyes to heaven or if we be tempted with cove tousnesse when we look upon the goods of this world: so as we desire to have this or that: saying, I would such a house were mine, I would I were owner of somuch meadow or of so many Vineyards: or if we see any other things, and be stricken with any covetousness: if our heart imcline that way, so as we have any inward desire, or feel any burning within us: and that it be not long of us that we have not the thing which our liking lusteth for: then doth our heart walk after our eyes: that is to say, our heart having conceived amiss, thought by reason of the eyesight through the corruption of original sin, hath followed it: that is to say, hath yielded to a motion which was contrary to God's law: and we have not bridled our affections in such wise, but that somewhat hath stirred us up unto evil. But if we have the conceit to say, this is fair: and yet notwithstanding do stop there: or else do say this thing is to be liked, and yet therewithal have such stay of ourselves, as to say also, It is meet for me to be contented with that which God hath given me: I say if our heart abide fettled there, and be not shaken, nor tossed, nor pricked and provoked, but stand steadfast in our contentation and poverty: then do our bodily senses make us to conceive some evil thought, and yet notwithstanding, the heart is settled without moving. To be short, our eyes may pechance wander, and be excessive in gazing about, which are to be condemned because they proceed of original sin. But God imputeth it not unto us as I have said. Furthermore, whereas job saith here, that his heart walked not after his eyes: we have to mark thereupon, that our eyes which were created to look upon God's works, to the end we might be taught to love, reverence and fear him: are become as it were the bands of Satan, and are as it were inticers, which come to beguile us and work our destruction. God I say hath created our eyes. To what end. To the end that whiles we be in this world, we should have ability to discern between things, and that the same might lead us unto him. Wither we look upward or downward, do we not see that our Lord calleth us to himself? Are not all the creatures both in heaven and earth, means to allure us too come unto God? Then doth he not only say come unto me: but also he draweth us thither by his goodness, according as we see how he showeth himself liberal towards us: and therein also ministereth occasion to us to walk in his fear. Thus ye see to what end our eyes were made. For if we had no eyes, we should not have such means to behold God's glory in all points as we have. But we are so froward, that we use our eyes clean contrary to the will of God. For (as I have said) our eyes dazzle us, and deceive us: and as often as they open, it is to hale us away and to make us run astray, to the end we should become like brute beasts, full of wild and unruly lusts. And besides that, they are as two firebrondes to set us on fire. whereas they aught to receive God's glory to transform us thereunto, they receive Satan's firebronds to kindle all our affections, to the intent our whole desire might be to offend our God, and to advance ourselves against him. Thus ye see a point which we aught to mark well, to the end that every one of us might beware. And furthermore for as much as we can not utterly be discharged of our frailty and corruption, but that our eyes will be wandering and draw us away, and there will ever be some sudden conceits to allure us unto evil: let us at leastwise bridle our hearts, and let not our affections be gadding with our eyes, to make us stray from the way aforesaid, but let us learn to hold ourselves under the obedience of God in all subjection and fear. In the end he addeth that if he had any spot cleaning to his bands. This is yet one other similitude, whereby he meaneth to declare yet better the uprightness of his life. For like as we handle things with our hands: so also when we have to deal with men, all things that we deal with, do as it were pass through our hands, & are handled by us. job then meaneth that in his affairs and dealings with men, he was never stained with any craftiness, violence, corruption or such other things. And surely that was a great uprightness. Nevertheless we must always mark, that job speaketh not of himself in way of boasting, but rather the holy Ghost intendeth here to give us a mirror of perfection, to the end that when we know there is any spot in us, we should assure ourselves that God calleth and summoneth us to our account, and that we can not escape unpunished. For by and by there is a curse added: let me sow (saith job) and let an other man eat, and let my plants be plucked up, as if he should say: If I have laboured to enrich myself by unlawful gain, let God pluck away all my substance, and let all perish and go to havoc. Ye see in effect what is showed us here. Now therefore let us take heed● to walk more carefully than we have done. For men dispatch themselves thereof too lightly. If they have any mean trade of living, and content themselves with it how so ever they far: Straight ways they are righteous (so think they themselves) and there is nothing amiss in them. But yet for all that, we must be fain to come to the balance, as I have touched before. And because the law of God moveth us not, the holy Ghost addeth one other help: which is, that in the example of job, he showeth us how our life aught to be ruled. Thus ye see how by the way we have to mark, that job ment not to magnify himself, but to show in his own example how we aught to live. Besides this also, although we have endeavoured to walk in such perfection as we have bridled our affections, as our wandering lusts have harried us away, as we have always preserved every man's right, and as we have not used any craft or malice against any man: yet must we always hung down our heads before God, as we have seen heretofore. And if God scourge us, although it be not for our sins, but for some other purpose, as namely to humble us, or to try our patience: yet must we cast down our heads still, and furthermore acknowledge that we are always guilty howsoever the world go, and that God shall always find some fault in us, so as he might justly reject our whole life. Thus ye see how we aught to practise this sentence. Nevertheless (to be short) it behoveth us to have our eyes always fastened to our hands: that is to say, to deal so purely in all things that we take in hand, as our doings may not in any wise be stained: but it is hard for us to have such a pureness: for look how many dealings we have to do with, so many pieces of pitch do pass through our hands. And how is it possible that we should scape without catching some spot? God therefore must be feign to work in that case, and too preserve us even after a wonderful fashion. And it aught to provoke us greatly too prayer, when we see there is such an uncorruptness required at our hands, and we draw clean backwards: in so much that we are so far off from being clean, as we perceive not the spots and blots that are in us. Then remaineth there none other shifts, but to fly to God for refuge, not only to crave forgiveness of the faults that are past, but also to desire him to guide us by his holy spirit, and too keep our hands clean, so as we may be restrained from all craftiness and malicious dealing in all things that we have to do with men, what so ever they be. Moore over let us mark well the curse that job setteth down here. For although he apply it but too his own person: yet notwithstanding he pronounceth generally what payment is prepared for all those, which defile their hands after that sort, with the wickedness that they have devised against their neighbours. Do the covetous men endeavour to enrich themselves at other men's costs? Is a man so given to himself as he passeth for nothing in this world, but to grow rich? Let us not think that the same shall endure long: but that at length God will execute the thing which he pronounceth here: that is to wit, that such as have planted shall not eat of the fruit. And in very deed we see that such as have heaped most goods together: enjoy them not, but God bereaveth them of them. And oftentimes a man needs not to forbidden them the eating and drinking of the things that they have gotten. For they themselves are so niggardly, as they dare not cherish themselves, but pine away, and become their own tormentors. And afterward, look what they had gathered together in long time with great labour: that doth God pluck and sweep away: their children make a fair dispatch of it: and the goods that were reserved still to be the last, shall oftentimes make a rope for their children to draw them to the gallows. We see these judgements of God before our eyes: therefore let us learn to walk uprightly, & not think that those which have gathered most in this world, are happiest. And why? For God's curse is always at their tail, and can not miss those which have peeled and polled other men of their goods. Wherefore let us bethink us to be contented with the little that God shall give us, assuring ourselves that if we walk continually in his fear, he will be a good foster-father to us, and never fail us, if we deal like children towards him, and use true love and brotherly uprightness towards all our neighbours.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him so to open our eyes, as we may walk before him, and as it were in his presence, and that seeing he hath showed himself so familiarly unto us by his word, we also may behold him as he hath declared himself there: and that there with all we may make such a trial of our whole life, as we may perceive the wretchedness that is in us, and the miseries whereunto we be subject, and fly unto the remedy which he hath set forth unto us by his goodness, which is to have recourse unto his mercy, and to pray him to guide us in such wise by his holy spirit, that we renouncing all our wicked affections, may seek to frame ourselves wholly to his holy will, and to walk under his obeisance, until we be come to the full perfection whereunto it behoveth us to tend all our life long, and which appeareth already in his Angels. That it may please him to grant this grace, etc.   

The. Cxiij. Sermon, which is the third upon the xxxj Chapter.  
9 If my heart have been deceived in any woman, or if I have laid weight at the door of my neighbour.  
10 Let my wife grind unto another man: and let stranngers bow down upon her.  
11 For that is a looseness and iniquity to be condemned.  
12 It is a fire that devoureth all too destruction: yea and which should pluck up the root of my revenue.  
13 If I have refused the judgement of my servant, or of my maid when they strived against me.  
14 What shall I do when God standeth up? And what shall I answer when he doth visit me.  
15 Hath not he that hath made him made me [also] in the womb? And hath not he fashioned us in the womb.  
WE have here two protestations of Job's making, which are worthy to be marked. The one is that he had lived so chastened, as he was clear before God from seeking to abuse any man's wife. And the other is, that he had not been proud nor cruel towards such as were his underlings: and therewithal had been so far off from vaunting himself against his equals, that took where he had most power, there he showed himself most gentle and mild. But it behoveth us to bear in mind, what hath been said heretofore: that is to wit, that Job's protesting to have walked rightly before God and men, without doing any man wrong: was not in any one kind alone, but in the whole law of God: according as he layeth forth the things that are contained therein, which doing of his aught also to be a special warning unto us. For (as I have showed before) it is not enough for us to endeavour to discharge our duty in some one point only, and leave the rest undone. For God will not have the things separated and dismembered, which he hath joined together in his law. Wherefore let us bear in mind what hath been set down heretofore. Now let us follow the order which job keepeth here, and mark how the residue is added. As touching that which he speaketh of adultery: the meaning is, that he offereth himself to suffer the shame of having his own wife abandoned to whoredom, if he had sought to abuse any man's wife. Let other men (saith he) bow down upon my wife, and let her suffer that reproach, yea and let me endure it as well as she. If I have been led away, or if I have laid wait at my neighbours door, that is to say, if I have watched to do him any harm. And afterward he declareth why he abhorred whoredom so much. For (saith he) it is a wickedness, yea and an iniquity that belongeth unto judges▪ that is to say, which is worthy to be condemned. For it is a devouring fire and a thing that would pluck up my wealth by the root. Thus ye see how job continued in chastity, and gave not himself to the filthiness of whoredom, because he knew it was a cursed thing, and such an offence as God could not bear with. Now as touching the punishment which he setteth down here, it is the just reward of whoremasters and adulterers: that is to wit, that the like should be done unto them, as they have done unto others. And not only in this text is mention made of it: but we have a notable example of it above all others in the person of David. For although he were a holy prophet and a king chosen out among all mankind, having record that God hath found him according to his own heart: yet notwithstanding we see what punishment fell upon him for stepping once aside, and for ravishing another man's wife. For the Prophet Nathan declared God's curse unto him, saying: thou hast done this in secret: but it shall be paid thee openly, and the sun shall bear witness of it. David had wrought so wilily (as he thought) that his sin should never have been known to the world, but he should have gone clear away, for as much as no man did reproach him with it, or mutter of it. But God revenged the hypocrisy, and told him that although he had done the wickedness in secret, yet it should come to open light, and he should be ashamed and his sins be known to all men. And how? It was a hideous thing that his own son should 'cause a trumpet to be blown to assemble the people, and there in the open sight of the world, put the king's concubines to all villainy. Behold here an incest against nature: and yet God declareth that this happened not by casualty. I is it (saith he) that have done it. As if he should say, let not men look only at the person of Absalon without going any further. True it is, that men aught to abhor him for breaking the order of nature in that wise, or overthrowing all honesty, and for working such villainy towards his father: nevertheless I also (sayeth the Lord) have wrought in this case, and men must not think it too have happened by casualty or adventure, but it is I that have done it, saith the Lord. Seeing that God spared not such a Prophet, and a man endued with such excellency, as he had led his whole life in sound uprightness, saving in his fall with the wife of Urias: If God I say, used such a rigour towards David whom he had chosen: how shall he spare the whorhunters that make a continual trade and ordinary art of abusing other men's wives, and lie always in wait to bring their wicked purposes about? Must they not needs feel that there is a judge in heaven, which will not suffer such a wickedness unpunished? God therefore maketh such reprochfulnesse to return upon themselves: but yet let them understand, that they receive a just payment, and such a one as they have deserved: and let them learn to humble themselves before God. Furthermore, when they hear it threatened, that if they abuse other men's wives, their own wives also shall be ravished and defiled, and God will raise up whoremongers to execute his justice: it aught to abate the temptations of such as have any fear of God at all. If a man have any t●st of the fear of God, or any reason: surely he will be held in awe at the hearing of such a threatening, whereby God warneth him. And therefore let every man make his profit of this text. And seeing God can not abide any such locenesse: let us pray him to govern us in such wise, as our wicked affections may be tamed, and this wicked lust may not reign in us, not nor have any place in us, nor access unto us. Mark that for one point. Furthermore, let us mark also what is added concerning the crime: to the end we think it not strange that God should punish so roughly. For in as much as we always would measure our sins by our own meetyarde, and we bring a false balance as was said yesterday: we would (if it were possible) find fault with God, and accuse him of over great rigour in punishing our faults. And that is the cause why I said, that we must mark well how job addeth, that it is an over great looseness, yea and an outrage worthy to be condemned: it is a burning fire to devour all things even to destruction. This doth us to understand, that we must not judge of whore doom after the common opinion of men which make but a sport of it: according as we see how the scoffers jest at it, and many despisers of God, and heathnishe folk make but a game of it. Men shall hear this devilish blasphemy, it is but a venial sin: It is to be forgiven, and such other things: and these things have not begun of late days. And that is the cause also why S. Paul having spoken expressly of whoredom, saith: My friends, beware ye be not tempted with vain words. For by reason of such things the wrath of God cometh upon the unbelievers. Satan had at that time imbrued the world with such mockeries, that whoredom was not counted so horrible a thing as it aught to be. S. Paul saith it shall be to no purpose for men to babble and flatter themselves with such toys. And why? For God's wrath shall nevertheless have his course: and he hath showed from time to time, that he cannot bear with whoredom. And truly we aught to mark first of all, what it is to defile our bodies, which aught to be the temples of the holy ghost. And other sins saith S. Paul are committed in such wise, as the soil and stain of them abideth not so much in the body of man, as the soil and stain of whoredom doth. For it seemeth that whores and whoremongers would as it were whither their own bodies, to bear their shame and dishonesty in them before God. If we considered well that by whoredom men do unhallow the temple of God, and of his holy spirit, and dismember the body of our Lord jesus Christ: surely we would abhor that sin more than we do. Again, when adultery and whoredom are matched together, it is a perverting of all right & equity among men If a man rob another man of his goods, he shall be punished: a thief shallbe rebuked at all men's hands: he shall be cried out on, and men will spit in his face: and yet adultery is more than a simple robbery. For therein men rob not other men of their goods and substance only: but also of their honour and honesty, and all▪ and they rob not only those that are borne, but also those that are unfashioned in their mother's wombs. Again, is not marriage a holy league or covenant, as our Lord nameth it in the scripture? If a man falsify a covenant that is made in any bargaining, & selling, by conveying some secret title or interest to himself, or by suborning some false witnesses: it is and aught to be punished. But behold, the chief covenant that can be in the world is broken and falsified: Solemn declaration is made of the faith that the husband oweth to his wife, and the wife to her husband: they come into the Church as it were in the presence of God: and they call upon him to be their judge, if either of them keep not the promise that he hath made: and yet notwithstanding, all this cometh to nothing. So than if we considered these things aright: surely whore doom and adulteries should not be suffered as they are, but every man would abhor them, yea and there would be none, but he would bridle himself, and become his own judge, and hold that determination for a law and rule: and if any were so wicked as they could not be hold in the fear of God, and in religion: yet notwithstanding they should fear the threatening: and (to be short) it is certain that men would be more zealous to cut off such evil from amongst us. Hereby we see that many which make profession of the Gospel, think not a whit of that which is told them. And although they do think that it is God that speaketh: yet notwithstanding they are not moved with it. And why? For Satan hath doted them, they are so 'straught as they have no reason nor understanding in them. And therefore let us remember this lesson which is contained here. Then whereas it is said, that whoredom is a great looseness, and a wickedness to be condemned: let every of us cite himself before God's judgement, and take heed to keep ourselves undefiled. And because it is above the strength of man so to do: and that it behoveth God to work in us, for the subduing of all our wicked lusts: let us pray him to govern us so by his holy spirit, as we may abhor that sin, and have always before our eyes the vengeance that is spoken of here. And although God punish not whoremongers and adulteries after that sort which is set down here: yet let us assure ourselves that he hath divers means to do it, so as we can not escape his hand. If a man have inveigled an other man's wife, and God 'cause not his own wife too fall into the like dishonesty (as it may come to pass, that a wicked man shall have a virtuous wife, and God shall pity her so, as she shall be preserved, and not give over herself unto evil, though her husband be wicked:) yet notwithstanding, let not her husband therefore think he hath made the better market: for God shall well enough find some other means. Let us understand then, that he hath chastisements enough in his coffers: according as it is said in the song of Moses, that he hath terrible rods which are unknown unto us, and which he can bring forth when so ever he thinketh good. Therefore let us prevent his judgement, and fear him, and stand in awe of him, seeing he showeth us the favour to warn us afore hand. Again if we be yet so reckless as not to consider the warning that is given us here: let us mark well that the holy Ghost doubleth the said threatening, in that he saith that it is a fire which devoureth all too destruction, and plucketh up his wealth by the root. Needs must men be worse than brutish: if this at leastwise do not waken them. For it is not only said, it is a looseness, or it is a sin that deserveth to be condemned: but it is a fire that consumeth all things, and goeth even to the root: it is an utter destruction, that suffereth no substance to tarry unwiped away. Seeing then that we hear that God menaceth us in such wise, to the end we should be afraid of his wrath: Is it not high time to bethink ourselves now or never? Furthermore, let us practise this doctrine after two sorts: that is to wit, let every of us profit himself by it after the same manner, and more over also let us endeavour (as much as in us lieth, and every man according too his state and calling) too amend the evil amongst the people, and keep ourselves pure. As touching the first point, let every of us look to himself, and keep good watch over all his affections, for fear lest he be deceived. I have showed you heretofore, that it is not enough for a man to keep himself from the deed doing: unless he set such a watch over his eyes, as he have not any unchaste looks. For he that looketh upon an other man's wife with a wicked desire, is already condemned of whoredom and adultery before God. And what shall become of us then, if we go to the heart? And what shall become of us, if we proceed to lying in wait and to watching to deceive other men's wives? So much the more than behoveth it us to be vigilant in watching over our lusts: and for as much as they be stubborn, let every of us bethink himself, and hold himself in awe under the fear of God. Also let us have an eye to the horrible threatening which God maketh against whoredom, and be zealous to correct it, when we see it reign among us. For if we bear with it, and nourish it by our negligence: we shall be held for bawds and ruffians before God. It is not for any man to excuse himself: for he that is purblind or beetleblind in that behalf, and suffereth whoredom to be committed, can not clear himself, but that he is a bawd before God (as I have said already) and as much as in us lieth, we do but heap up the fyrewoode of God's wrath. Seeing that the house of a whoremaster must be consumed, and that there is a fire to devour all: If we endeavour not on our behalf to quench it, and to stop whoredoms from having their full scope among us, that they may not be commonly suffered: The fire must needs spread through the whole town, and through the whole Country: and we must needs feel God's curse underminding us till we be utterly consumed. And for as much as here is express mention made of judges: let all such as have charge and office of punishing sin, look well to themselves. For they shall be double bawds, and double ruffians before God, if they suffer whoredom to slip before their eyes, and they themselves cover it, and make no reckoning of it, but rather are contented that it should continually have more scope. Thus ye see what we have to mark in this text. Furthermore let us beware, that we be not only restrained by some forced fear, for committing the outward act of whoredom: But for so much as God is so gracious unto us, as too choose us too be the temples of his holy spirit, and hath drawn us to himself: let us pray him to grant us the grace to serve him in all pureness, not only of body, but also of mind. And for as much as we be graffed into the body of our Lord jesus Christ, & that he hath knit us into himself as his members: let us beware that we do him not the dishonour, to defile ourselves with such filthiness. You see then after what sort the faithful aught to induce themselves to chastity, not through a forced fear, but by knowing the grace and honour that God hath done unto them, in that it hath pleased him to come unto them after that sort. Therefore let them desire nothing so much as to come unto him by the means of our Lord jesus Christ. Thus much concerning the protestation that job maketh here of whoredom. And now let us come to the second protestation which he addeth: which is, that he was so far off from taking away of other men's goods, that he used not any pride or cruelty even towards those that were his underlings. manservants and maid servants in those days were not as they be now adays: men had then not for wages, so as they were bound to do no more than covenant: but they were bondslaves even to live and die with them, and men possessed them as their Asses and Oxen. And this is well worthy to be noted: for although by man's law the master had power of life and death over his bondslave: yet notwithstanding we see how job dealt in that case: that is to say, he restrained & bridled himself, because he knew that according to God's law, those that have such superiority must not abuse it, nor play the tyrants to tread reasonable creatures under their feet. Therefore we aught to mark well what the state and condition of servants was in that time. For it will make us know the better how great Job's gentleness and upright dealing was, in not taking liberty to do that which the world gave him leave to do. For he saw it was not lawful for him to do it before God. Now let us mark the words that he useth here. ●f● (saith he) have refused the judgement of my servant, or of my maid when they strived against me. For the word strive which he useth here, signifieth to quarrel or debate, and to be at some variance or pleading. Here job meaneth, that although he might have stopped the mouths of his men, and his maids, and have laden them with stripes when he had listed, so as none of them should have durst to quetch against him: yet notwithstanding he had given them leave to pled their good case, so that although he were never so angry, yet if his servants had any reasonable excuse they might freely debate the matter with him, and show theirright, so as he did not oppress them by force. We see then that there was no pride nor cruelty in him. And he showeth therewithal, how he was able to master his affections in such wise, as he could be gentle in bearing with his inferiors. For (saith he) he that made them, made me also, we were fashioned all of one. This may be taken, that we were fashioned all in one womb, that is to say, we come all of Adam, and are all of one nature: Howbeit, it must yet extend further. job then considered two things when he bore so gently with his servants. The first is, that we have one common creator, and are all come of one God: and also that we are of one nature, in so much as it is to be concluded, that all men though they be of never so base degree, (and despised in the world) are nevertheless our brothers. For he that disdaineth to acknowledge any man for his brother, must make himself an Ox, or a Lion, or a bear, or some other wild beast, and disclaim the Image of God which is imprinted in us all. Lo here the two reasons that job allegeth, and thereupon he concludeth, what shall do when God cometh to visit me? should he not life up himself against me? Might I be able to stand before his face? If he should call all my life to acc●●nt, how could I answer, if I have been churlish too my servants? Lo here a text which importeth a very great and profitable doctrine, if so be that we can use it well. For if we aught too be so gentle towards our inferiors, that when it lieth in our hand to oppress them, we must of our own accord be a law, measure, and rule to ourselves: how gentle aught we to be towards our equals? For it seemeth that if any man be subject unto me, I may use such authority over him: as he shall not speak, but I may do what I list to him: according as we see how men bear themselves in hand, that they may do much more than they may, and if God give them an inch of authority, they take an el, so as there is no ho, nor measure with them. But surely it behoveth us to spare those that are our inferiors, and above whom God hath advanced us▪ And what then must we do, when we have to deal with our equals or superiors? A master shall be condemned before God, if he oppress his servant by violence, or if he be so presumptuous and stately, as he can not abide that his servant should defend himself in a good quarrel. And what shall become of the servant if he be stubborn against his master? What shall become of the child that setteth himself against his father? or of the subject that riseth against his Sovereign? Surely these things are less to be borne withal. Then see we here a general doctrine common to all men: which is, first that such as are advanced to any authority, must know that Gods setting of them in that state, is not to give them the bridle to vex others, and to trample them under their feet: but it behoveth them to refrain themselves always of lowliness and mildness. Mark that for one point. For the authority which is amongst men, aught not to have such pre-eminence, that he which serveth, and is of low degree, should therefore be despised. True it is that a man should be master of his own house, and there is no sovereignty so noble as that. And therefore a man would look too have himself only heard and obeyed in his own house. Nevertheless, we see that a master hath no such power over his men and maids: but that he aught too hear them patiently when any wrong is done them. Then if a man aught to use such gentleness towards his underlings in his own house: what aught such to do which have authority of justice? For they have no such power as masters have over their servants. They have an honourable authority and pre-eminence: but that is not to lord it over men, so as others should be in bondage to them. Nay rather let not kings and princes flatter themselves, neither let them bear themselves in hand that the world is made for them, but rather that they are made for the multitude. Hath not God established principalities and kingdoms for the common welfare? It was not to advance two or three only above the rest: not, but it was to the end there should be some order and state of government among men. And therefore Kings and Princes aught to beware, that they live in such wise over their Subjects, as they misuse them not, nor execute any tyranny over them. For they shall be much less excusable, than are the masters that deal cruelly with their servants. And much less liberty have they which are called to the state of justice, and set as God's officers to yield every man his right. If such forget themselves, or be carried away with pride, God must needs punish them more roughly than the masters that have done any outrage or wrong to their brethren that served them. Furthermore, is it so that such as have any authority over others must not exalt themselves? What shall they do then which are of equal state? How aught every one of us to live with his neighbour? If a man exalt himself, whereas he aught too acknowledge himself equal and fellow like, so as he playeth the Bull: I pray you must not such pride be tamed? And when a man that hath nothing in him but heady rashness, would take upon him such authority over his neighbours, as he will not vouchsafe to look upon them but askew, and bear himself in hand, that all the world aught to quake at his look: should not God set his hand to such braveries? So then let us mark well this strain. For it serveth not only too teach mildness and gentleness unto masters, but also and of much more duty to all men in general. And therefore as we see that God will have all inferiors to suffer and endure such as have authority over them: It behoveth every of us too look to his own state and calling, and to learn to frame ourselves unto such mildness, as neither the master do oppress the servant, nor the servant strive against his master, but every man so discharge his own duty, as God may be served above all. Thus ye see what we have to mark in this strain. And for to convict us the more, if perchance we were so far out of our wits, that every of us would take more upon him than belongeth unto him: let us mark that when we fall too be so proud, and become so cruel towards those that are under us, we shall not only be condemned by the mouth of God, and his Prophets, but also the very heathen men must be our judges at the last day. I said even now, that by the laws of man, a master in those days had power of life and death over his servants. And what said the heathen men thereof? It becometh us too use our servants as hirelings, that is to say, as folk that we have taken for wages, & not as though they were our underlings. These are their own words. If the unbelievers that were at that time had such a regard of humanity, as it seemed to them that every man aught to bridle himself: even although he had free liberty given to do what he listed with his servants: I pray you what excuse is there for us, which are enlightened by God's word: if we have not such a consideration at the lest? So then let us mark, that if God advance us to any authority, it is to try our modesty. And if he give us men servants and maid servants, to be under us: it is to the end to enure us with the humanity and upright dealing which is spoken of here: and to the end we should show, that if God have showed us any special favour: we aught to think ourselves beholden to him for it, and by means thereof be provoked to use it soberly. And seeing that he which hath all power over us, doth nevertheless spare us: It behoveth us to follow him willingly as his children, and to resemble him in goodness towards others. Furthermore, when a man will under the colour of his authority, vaunt himself cruelly against others: let us assure ourselves that that power of his is utterly perverse. Yea (I say) it is a sign of an over malicious nature, when a man advanceth himself after that sort, by reason of his credit. Contrariwise, it is certain that such as are of a mild and loving nature, will always spare their inferiors. And the more authority that God giveth them: the more are they restrained, yea even of their own accord. For here is no speaking of the constraint that cometh by other men, like those which play the Lyamhoundes, and use all kind of flattery, while they are able too do nothing, and afterwards overpass their bounds when they be advanced, showing themselves to have no mildness in them, but to be of a slavish nature which is counted a villainous and detestable thing. And this aught to induce us the more to the mildness which the holy Ghost commandeth us in this strain. But the chief thing is, the well bearing away of the two reasons that we have touched heretofore: that is to wit, that we have one maker of whom all of us do come, and that we are all of one like nature. Thus ye see what we have too consider to beat down all pride and cruelty in us when we be tempted thereunto. Then if a man have a household, and God hath given him menseruantes and maydseruants, and he is tempted to use unmeasurable rigour against them: let him seek the remedy that is showed us here. As how? If I handle my servants cruelly, so as I pluck the bread out of their mouths, and they dare not eat one morsel, for fear lest I should grudge at it: or if I hold them too hard to their labour, and (to be short) if I show myself unmerciful and churlish towards them: against whom do I set myself? True it is that they be mine: but therewithal, hath not God created and fashioned them? Have not both they, and we, one common master in heaven? And that is the reason which Saint Paul allegeth, when he exhorteth masters to bear with servants. My friends (saith he) although ye have superiority over them, yet have you also a master in heaven. And such as are exalted: cease not therefore to be subjects. For God is above them. Therefore let them bear in mind, that they must tender account to him that gave them their servants. Must they not needs be restrained when they have this consideration with them? For have we it of ourselves? By what right come we to the superiority which every of us hath in his own behalf? Is it not a pawn that God hath put into our hands to keep? Then aught we not to be well advised, that we may use it according to his will? The heathen men themselves (when they intended to frame Kings and Princes to conformity) had skill enough to say: true it is that Kings make themselves feared and redoubted, but yet can they not scape the hand of the heavenly judge: there is a God above them. If this be verified of Princes which are in highest superiority: what shall become of those which are in mean authority? As of masters and mistresses▪ And furthermore, as (I said) let us consider that we have all of us but one maker. And if we can consider that we are all descended of one God: we must needs conclude that which is true: namely, that we can not oppress our neighbours, but God must be offended. Therefore let no man exalt himself in vanity: for (as Solomon saith) he that mocketh the blind or the poor, despizeth his maker. Now there is a poor man, and I despise him, or I put him to some shame: true it is that the wrong is first offered to a mortal man, but yet doth God step in betwixt us, and taketh the injury as done to himself. Thus ye see what job, (or rather the holy Ghost) meant to betoken in this strain, when he saith that he which created the master, created the servant also. So then when we be touched with any vain presumption, to set more by ourselves than by other men, and to covet such superiority as every man should stoop before us, and cast himself at our feet, and we ourselves have our full scope: let us come to this consideration: saying, yea although I be a master, God hath made my servant, and hath fashioned him as well as me. When we think after that sort, it will qnayle our overweening, so as our haughtiness shall be repressed. And herewithal also let us have the second regard that is spoken here: namely, that we be of one selfsame nature. For it is true that God hath also shaped the brute beasts, trees, and all other things: but he hath not shaped men after the fashion of brute beasts: For he hath given men understanding, and printed his Image in them. On the contrary part, I can not look upon another, but I must needs see myself as in a looking glass. Then seeing that God hath knit such a knot betwixt us: I pray you doth not he that goeth about to break it, cut off himself from mankind? Doth not he deserve to be cast up among dogs: seeing he acknowledgeth not the nature, which God hath put into us all? Yes, but what for that? there are very few that think on these things. For contrariwise, ye shall see that if a man be exalted but one finger height: he beareth himself in hand that he is no more of the state of all other men. And therefore so much the more need have we to mark well this doctrine. For if in those days when there was not yet such a light as there is now, job understood, that seeing God is the maker of us all, and hath set us all in one rank: the same aught to correct the pride of men: and too pull down all their high looks and high stomachs: I pray you what excuse shall we have at this day, when God showeth himself to be our father? He not only saith that he is the Creator of all men, as well of the poor as of the rich, and of the servants as well as of the masters, but also he nameth himself their father: and therefore it behoveth us too have a brotherhood amongst us, unless we will renounce the name of God, and cut ourselves off from his house, in stead of being of his household. We see how jesus Christ the Lord of glory abaced himself so low, as to become the servant of servants. Also we have one common heritage whereunto we be called as Saint Paul saith. Then seeing it is so: let us learn to humble ourselves, and therewithal to know that pride and cruelty do shut us out of the gate of Paradise. Wherefore let us be gentle and courteous towards those over whom we have superiority, seeing our Lord avoucheth them to be his children: and that we may be gathered altogether in such sort, as God may be glorified of all of us, both great and small, and we follow such order, as every of us may discharge his duty according to his calling, and all of us yield honour to the great Lord and master which is the common judge of us all.  
And so let us fall down before the face of our good god with acknowledgement of our sins, praying him to receive us to mercy, and therewithal to pluck us back in such wise to himself, as we may desire nothing but to submit ourselves wholly unto him, and that notwithstanding any authority which he giveth as well to one of us as to another over men, yet we may consider that there is one mutual bond among us, and one of us is subject to another, to the end to discharge ourselves of our duty, & to walk after such a sort in brotherly unity, as we may all of us with one common accord & (as it were with one mouth) claim him to be our father. And so let us all say, Almighty God, etc.   

The. Cxiiij. Sermon, which is the fourth upon the xxxj Chapter.  
16 If I have disappointed the poor of his desire, or if I have wearied the eyes of the widow.  
17 If I have eaten my morsels alone, and that the fatherless hath not had his part thereof.  
18 (For from my youth he hath been brought up with me as if I were his father, and she hath been with me from the womb of my mother.)  
19 If I have seen a man perish for want of a coat, or the poor for want of a garment.  
20 If his loins have not blessed me, if he have not been warmed with the fleece of my lambs.  
21 If I have lift up my hand against the fatherless seeing my help at the gate.  
22 Let mine arm fall from my shoulder, and let mine arm be broken from the bones.  
23 For I have feared the punishment of God, and could not bear his burden.  
Here job showeth what manner of lovingness he had to succour the poor and needy. He had protested heretofore, that he had not done any man wrong: but here he passeth yet further, namely that pitying the necessity of such as came too him for succour, he relieved them of his own goods and substance, yea even without making them to linger for it. Wherein he showeth himself to have had a willing forwardness, that is too say, that he was no sooner requested, but he employed himself, and delayed not from day to day, as those do that love to be lugged by the ear. And this is the cause why he saith, If I have disappointed the poor of his desire: that is too say, if I succoured not the poor when I saw him want and needy: or if I have wearied the eye of the widow. For if we wait for anything with a longing, our eye is always upon it, and when we look over earnestly upon any thing, our eyes faint and dazzle. We see then how Job's meaning is, that he hung not down his groin in his bosom (as they say) when poor folks came to desire his help, but succoured them out of hand. Also he addeth that he saw not men starve for cold which wanted raiment, but rather dealt so with them as their loins and sides blessed him: that is to say, they felt the favour which he showed them, They were warmed with the fleece of my lambs: to be short, he saith, that he had not eaten his morsels alone, nor devoured by himself the goods that God had given him, but had given the widows and fatherless part with him, whom (saith he) I have brought up with me as their father. Wherein he doth us to wit, that he had been a father to the fatherless. From my mother's womb (saith he) I have had the widow with me, I have taken unto me the poor that needed suctour, and I have never failed them. And if it be not so, let my shoulders fall out of the socket: that is too say, let me be dismembered, and let me fall in pieces like a rotten carrion. Let mine arm (saith he) be thrust out of the joint, and let the bones of it be broken: Let the world see gods great and horrible curse upon me and my body, (sayeth he) if I have done wrong to those that were feeble, and not able to revenge themselves: like as if I have lifted up my hand against the fatherless, and although I were able to do them wrong, for any help they should have at man's hand, and that justice might uphold me in my wrong: yet notwithstanding, if I have attempted any such thing, let me be torn in pieces, and rot alive. And that it is so, I was always afraid of God's scourge, for I was not able to bear his burden. Herein he declareth as he hath done heretofore, that it was not the respect of men, or the shame of the world, or any other consideration that lifted him from doing evil: but that forasmuch as he saw that God was his judge, therefore he walked uprightly. And although he might have gone unpunished to the worldward, without fear of being pursued by way of justice or otherwise, and might have taken liberty to do harm too the meaner sort, by reason of his credit: yet notwithstanding he always had a consideration to say: verily, my God I know that thy wrath would be terrible unto me, and how should Ibe able to endure it? To be short, job showeth here, that his abstaining from sin, was not for fear of punishment, (for he saw none before his eyes) but for conscience sake, which compelled him to obey God, and too fear his judgement to come. This is the effect of that which is contained here. And first of all we have here one lesson to show that we be God's children: which is, that we must be pitiful to help our neighbours at their need. Alms deeds therefore are commended to us here. It hath been told you often heretofore, that this word Alms importeth as much as mercy. Now we see that among other titles, God challengeth this unto himself, that he is gentle and merciful. Then can we not be his children, neither will he acknowledge us for such, except we labour to follow his example in this behalf: namely, to be moved too pity when we see any poor folk in adversity, and to go about to provide for them, every of us according to his ability. True it is, that we may give all our substance, and yet our doing shall not be counted a virtue. For before the hand be opened to give, it behoveth the heart to be touched with compassion:) But if we have pity of those which are in adversity: it behoveth us also to secure them too our power. For (as S. james saith) if I say to apoore man, my friend God help thee: thereby I show that I have no love in me. If I say, it is great pity of this man, and yet in the mean while labour not too secure him whom I aught to relieve: it is a mockery, and I am but an hypocrite. That is to say, I see there how God showeth me a pitiful case, and it is as much as if God gave me occasion to employ myself: and thereby I see that he calleth me: and yet in the mean while I make no countenance of it at all. If there were but one drop of kindness in m●, would I not endeavour to help such a necessity for my part? So then we have too bear in mind in this text, that the holy Ghost exhorteth us too alms deeds, and that the same consisteth in two points: that is to say, in being pitiful towards our neighbours, when we see them in adversity, and also when we have such a pitiful affection as we seek the means to secure them, and every man straineth himself to his power. True it is, that we cannot stead all the necessities that we see, and therefore a Christian man may well mourn in his heart, without putting his hand to his purse. For it is impossible (even for them that be best minded) to help at all times. And therefore this pitifulness shall suffice them, and God accepteth it for an alms deed, as if the poor were nourished and fed by them: And when they have this compassion upon a poor man, it is as great a sacrifice unto God, as if he had given and dealt dole out of a full purse. Nevertheless, it behoveth us always to look that we deal according to our ability: knowing that our Lord hath made us Stewards of his goods which he hath put into our hands, not too the end that every of us should devour them by himself alone: but that we should communicate them to such as have need of them. True it is also that no man can set any certain stint in this case: and surely when Saint Paul speaketh of it: he sayeth that God constraineth us not as it were of necessity, but will have us too do it of free devotion. By the way, let us bear well in mind, that if the poor do pass before us, and we see their need, & keep our purses shut, so as we vouchsafe not to secure them: It is a sure sign that we be as wild beasts, and that there is not one mite of pity in us: and that we ourselves shall one day feel the like unmercifulness, if God sand us any afflictions: and that although we be miserable, yet shall no man be moved at it, but men shall look upon us with disdain, so as we shall be shaken off, and left utterly destitute. For it is the measure and wages which God is wont to give unto all such as are hard-hearted towards their neighbours: according as it is said, that he which is merciless, shall have judgement without mercy. Yea and besides that, men shall be cruel towards us, according to our deserts: we must also in the end appear before God, who will handle us with all rigour, because we have not followed the goodness which is in him, and which he would have to be our rule and example. So much the more than behoveth it us to be mindful of this doctrine which is showed us here: namely that God thinketh it not enough that we should not only abstain from evil doing, and from hurting our neighbours, and from taking away other men's goods, and substance. True it is, that it is already a kind of virtue when we can justly protest that we have clean hands, and are not given too thievery, deceit, and extortion. But yet for all that, let us not think we are clear quit. For if God had given us wherewith too help such as have need, if we do it not, we be blameworthey. And why? For we have taken away God's goods, and put them to another use than he meant. If a servant be put in trust too receive his master's goods, and his master hath appointed him to give thus much to such a one, and to pay such an other a sum of money that he oweth: or if he have set him an ordinary after what sort he will have his goods spent: if the servant play the niggard, so as one man cometh crying after him, pay me: and yet he will not part with a penny, and another cometh, saying, your master willeth you too give me such a thing, and yet he will not let any thing go, and the household crieth out upon him for bread, and he letteth them starve for hunger, which labour in his masters service: I pray you is it tolerable that the servant shall answer, behold sir, I have not touched one mite of your goods, behold sir, I have reserved unto you all that ever I had? For the master may say too his shame: I have not put my goods into thy hand too that end. For thou hast done me shame, in that thou hast not bestowed my goods where I appointed thee, and now must I bear the slander of thy niggardship in pinching that which was none of thine. Now when the master shall comen with such a servant: shall he not condemn him for wicked? Likewise God giveth us his goods, to the intent we should relieve our brothers with them. Now if on the contrary part we be so straight laced as there goeth no penny out of our purses, nor one morsel of bread from our table: what shall become of us? Is it not a defrauding of them, whom God hath ordained to have part of our substance, and a robbing of God in the thing that he hath put into our hands? Then as I said afore, let us learn to be more merciful. And although no man can task us, too say, thou shalt give thus much: yet nevertheless, let every man strain himself, and consider his own ability, knowing well that when we have done all that we can do: yet are we not discharged. Thus than ye see, that the particular law which every man aught to have: is, that this charity aught too stretch itself far and wide, even so far, as we may still confess ourselves not too be sufficiently discharged towards the poor. And if we do all that is possible (although we come not too full perfection,) so it be not with niggardlynesse or grudging, but of a free heart too secure such as have need: let us assure ourselves that our Lord accepteth our alms, as a sacrifice of sweet savour: yea even though there be some faultiness in it, and that we do not the tenth part of that which we are bound to do. Heerewithall it behoveth us too mark the circumstance which is set down here, that we 'cause not such too linger as have need, (for when we use such delay, it is a token that we have not a free heart to do our neighbours good) and that we put them not off too another time, exceprit be upon good consideration. For it may well be, that a man may be pitiful, and yet notwithstanding inquire of the necessity of the party: but that is not the lingering which job meaneth, when he sayeth, that he disappointed not the poor man of his desire. For here he intendeth to express the loathness that is in niggards: namely that when a man desireth any relief of them, and would fain draw a penny out of their purses, it is to their seeming, as if a man would pluck the guts out of their bellies: And therefore they would always fain have some release. They are like unto an ill paymayster: when men come to demand their debt, he knoweth well that he must pay it, yea and that he is well able to do it: But it doth him good to brag with the money in his purse a day or twain. Or else they are like a man that is led to hanging: he delayeth as long as he can, and when he cometh to the mounting up of the Ladder, he falleth to preaching at every stop: Even so play these holdfastes when a man cometh to demand his debt: it maketh them always to shrink back: & much more if a man come to ask them alms. But if we were charitable, surely we should not have that loathness in us: we should not seek such respites: the poor should not linger afore us in such wise, as we should have our ears beaten ever after with their cries: But we would endeavour to help them presently as much as lay in us. You see then what we have too remember in this strain: namely, that if we will do alms that is acceptable unto God, we must not tarry till we be importunately called and cried upon. But when we see there is need, we must high us to take order presently: like as when we our selves endure any adversity, it seemeth to us that men shall never come time enough too secure us. And why then deal not we likewise with others? We need to take none other measure, but that. For it is a true natural rule, to do unto others as we would be done unto. But we are hasty to desire succour, and piteously slow to give it. Ye see then what the cause is, why we aught the better to mark this saying, that job made not the widow to linger, nor disappointed the poor of his desire. And now he addeth, that he had not eaten his morsels alone, but had given the fatherless, and the widow part with him. Why so? For (saith he) I have brought up the widow with me from my mother's womb, and I have nourished the fatherless as a father. Hear we see a wonderful example of buontifulnesse and liberality. For here is no doing of some little alms deed for a week, three, or four: but job declareth here: that he had been a father to the fatherless, and a defender too the widows, not only in helping them, but also in finding them with his goods and substance. When we hear this, I pray you aught we not too be greatly ashamed? We can hardly and scarcely find in our hearts too secure one among an hundred: so as if we miss a whole score of times, yet we think ourselves well discharged with some light alms to some one man: not that we provide for him as were requisite, but by giving him some little piece of coin as we pass by them, as if we would say, go and shift for thyself some otherwhere. Is it not a great shame for us that job should be given us here for a mirror, and that in his person our Lord should show us our duty, and yet notwithstanding, we do nothing? But yet that which is contained here, aught too serve to our learning and instruction. And contrariwise, it serveth to condemn us, insomuch that there shall need none other record before God, to reprove us of our beastly cruelty, at leastwise if we follow not that which is showed us here of job. True it is, that although we have not this perfection, yet will not God fail to accept us as I have said. Insomuch that although our alms deeds be not such as they aught to be: yet will God take them in good worth, so we have the said compassion towards such as are in distress, that we endeavour to do them good, and that our doing of it be with a cheerful mind. But in the mean while, if we cannot match job to the full, shall we not therefore follow him? Shall we not at leastwise labour aloof, to fashion ourselves after his example? Shall we not go toward the same mark? Well then, we be not able to bring up the fatherless, yea and though we have wherewith, yet our infirmity holdeth us back from employing ourselves too the uttermost. But yet at the lest we aught to have some compassion: let us do somewhat, though we do not all. And again, although we cannot attain to the mark that job came unto: at leastwise let us travel towards it, seeing that God calleth us. But is it not a great shame that we do nothing at all? or else if we remove but one leg, we grind our teeth at it, as these loiterers do, who when they set forward one foot, do think that they draw a whole mountain after them. And again, if they lifted up one arm, they frown at it, and grind their teeth: and in stead of putting forward, pull backward. When we go to work after that fashion, is it not a token that there is no willingness in us? Therefore if we cannot come to such perfection as job declareth himself too have had, which thing he declareth not in way of bragging, but too the intent that we should be the more moved: let us at leastwise follow his example. For God knowing that we become never the better for single teaching, setteth us forth looking glasses, to the end we should have the less excuse. If a man ask, how then, must we give to all men without difference? The answer hereto is, that the holy ghost intendeth not too take away discretion from alms giving, so as men should not look to the well bestowing of it: for if we should go to it without discretion: every man should be as it were drawn dry, and in the end the poor should be left succourless: for the boldest would bear all away. And what manner of men are the boldest? Such as are least to be pitied: For they will counterfeit themselves to be poor, only to rake all to themselves: Their only seeking is too have double and triple, and they care not though other men suffer hunger and thirst. Therefore it is good that men should use discretion, and look narrowly too whom they give: specially considering the lewdness that is now a days in the world: For there are so many hypocrites, as it is pity too see. Hardly shall a man find one amongst a hundred, that is worthy to be succoured. For although they be poor in deed: yet notwithstanding, men are loath to do them good, because as soon as they get any thing, by and by they fall to gluttony and drunkenness, and so God maketh them to waste it all away. To be short, we come too the full measure of all iniquity: insomuch as we aught to use great discretion, and narrow search when we give. But in the mean while let us beware that we seek not covert for our niggardlynesse under the shadow of this discretion. For God misliketh not that men should have regard to whom they give, to the end their benefit may be well bestowed. Not, but it behoveth us first to be fully resolved after this manner in ourselves. As for me I mind not to spare according to the measure that I have: I will do good according to my ability: I desire no more but to find where I may secure. When a man is so resolved, let him inquire whither his alms may be well bestowed on this man or that man: for he may freely do it. But if a man say to himself, I were best to be well advised where I give, and always take occasion of excuse: to say, I found no poverty there, so as he is glad too have some occasion to stay him from giving: It appeareth manifestly, that such a man seeketh nothing, but to exempt himself from relieving those that have need of his help. Then if we intent to inquire, it behoveth a good will too go before: that is to say, that our seeking be but too do good: and then let us boldly inquire. For we may well do it, so we be first and foremost well minded, and seek not covert for our niggardliness. Thus ye see to what point we must come. Yet notwithstanding, our searching also must not be too narrowly. For it is impossible that we should not be deceived in well doing: and although we do our best to try things, yet notwithstanding we must needs be overseen in giving some alms to such as are unworthy. And that is the cause why Saint Paul exhorteth us to do good without ceasing. For we shall have many lets to hinder us. First we shall see some malicious persons that will misreport us, and thereupon will follow unthankfulness, which dealing is able to thrust us out of the way. But yet must we always be of good courage, and hold on still, whatsoever come of it. To be short, according to that which I have said already, we cannot set down particular rules for all things, but the general rule which God giveth us, aught to suffice us: which is, that we must have a kind heart, inclined too pity and compassion, and a desire to benefit and secure such as have need of our help, and we must not make them to linger in waiting upon us: but rather have a plain meaning heart, to the end our hand may be open, whensoever need requireth. Thus ye see in effect what we have too bear away here. And further let us mark well, how job addeth immediately, that he had not seen him perish which wanted clotheses: nor suffered him too starve for cold, that had no raiment to cover him: but their sides and loins (saith he) hath blessed me, and been warmed with the fleeces of my sheep. Hear job showeth that he had laboured all kind of ways too do alms deeds, not only in giving meat and drink to such as were ahungred, and athirst, but also in clothing the naked. And truly if we intend to be merciful, it behoveth us to secure the necessities of our neighbours, in such sort, as we see them: for it is not enough too secure them in part. True it is that all men cannot do as job did: for we have not so many thousands of cattle as he had, who might have been accounted amongst the great Princes of these days in respect of his revenue: according as we see he had not only yokes or hundreds of Oxen, but whole droves, yea as many as could be kept in five or six Villages, or rather in a whole Country, which was much more. For we have seen well enough, that his substance was only cattle, as the cattle of a whole Country. Every man therefore cannot attain to that. But howsoever the world go, let us consider our own ability: for according there unto it behoveth us to endeavour to do good, like as we know it is said that the widow which gave but two mites, was more praised and commended of Christ, than such as had cast in great sums of money. The reason is, because she had given her whole substance, whereas the others had given but a small portion in respect of their riches. So then let every one of us consider his own state: and when we see our neighbours want either meat, or drink, or clotheses, at leastwise if we be not able to secure them otherwise, let us pray God to have pity upon them, and to help them: but therewithal, in any wise let there be no fault in us, that they were not aided and succoured. You see then what we have too bear in mind, in that after job had spoken of his meat, and that he had dealt part of it to the hungry: he addeth also, that he had clothed such as should have starved for cold, if it had not been for his help. Yea and he saith, that their loins blessed him. Wherein he declareth that they had occasion too cun him thank for that he had relieved them after that sort. And therewithal he showeth us, that he looked not for his reward at men's hands, nor sought to be discharged to God ward for doing good, but was glad of the good that he had done, because he knew it was acceptable to God. And this is a lesson which we aught to bear well in mind. For although men be unthankful towards us, and such as we have done good unto, do grudge against us, and tender us evil for good: yet notwithstanding we have not lost any thing by doing them good. And why? For (spite of their teeth) their bellies will bliss us before God, if we have fed them: and if we have succoured them any otherwise, the very thing itself will answer for us. True it is, that sometimes they will be so malicious, as to say: yea marry it is to much purpose. And wherefore am I beholding to him? According as we see nowadays that the poorest are proudest, and such as a man hath endeavoured to do good unto, will soon speak evil of him. This we shall see, but let us not therefore be weary. But if we cannot away with such unthankfulness, let us mark the saying that is set down here: which is, that the thing which we have done shall bliss us before God. Is there any man that playeth the varlet, and grudgeth & murmureth when another man hath helped him? Very-well: yet doth he carry his sides still: and if a man have clothed him, his body must needs bliss him before God. True it is that he hath no such intent with him: but howsoever he far, God looketh upon the body that was clothed: and that blessedness shall come in account before him. If a man have been fed (as I said,) his belly must needs speak: and although his mouth be churlish, so as it turn good into evil, and nothing cometh out of it but poison: yet notwithstanding our Lord will accept the blessedness of the alms deed that the man shall have done. Thus ye see, that to the end we may be provoked to secure such as have need of us, we have to mark that we must not respect whether they be able to recompense us, or to countervail the good that shall be done them, or whether they be such as will be thankful: but put the case they be clean contrary, yet shall we not have lost our labour, because God accepteth the sacrifice that is done. You see then what is imported in this saying, that the sides or loins of a man that is nipped with cold, do bliss such as have clothed him. And on the contrary part let us mark, that although the poor ask not vengeance against us, nor complain of us: yet notwithstanding their sides will curse us in suffering smart, when we shut our eyes and have no pity of them, but say, I am at mine ease, and I care not how othermen far. Now if we have been so cruel hearted: it is certain that when we vouchsafe not to secure the poor and needy that starve for want of relief, God will make their sides and loins to speak, and although the parties themselves open not their mouths to complain of our unmercifulness: yet notwithstanding the anguish that they suffer, crieth and complaineth before God, & vengeance ensueth according to the complaint: and it shall come so too pass, although men speak not a word, as I have said afore. Now after that job hath spoken so: he addeth, that he lifted not up his hand against the fatherless, not though he saw his help at the gate: that is to say, although he could have done it without punishment of men. For in those times men sat in justice at the gates of towns, as places of most resort. job then saith truly, I could have made one man quake, and another to run away, & I could have been as thunder amongst them, and no man should have opened his lips against me. Why so? For a man of credit shall be borne with, and folk shall not dare complain of him: and if they do, the judges shall not dare too redress it. Then although I had my full sway, and that justice would have suffered all that I had attempted: yet notwithstanding I abused not my credit, neither did I trample poor folk under my feet. If there were a fatherless child, I sought not to profit myself by him. For we know that fatherless children are oftentimes put to the spoil. job then showeth, that he was of such an upright mind, that when he could have taken away other men's goods, he never went about it, nor never meant to make his own advantage of other men's cost: no not though he had liberty to do it on man's behalf. Howbeit, he addeth a reason why. For (saith he) Gods punishing and casting down of men made me afraid. As if he should say, I did not respect whether men would speak evil of me or no: but only I hold mine eyes fast upon god who is my heavenly judge. And here we see, first of all that there hath been great corruption in all times, and that such men as have been ordained to yield every man his right, have not discharged their duty therein. Then is it no new thing, if judges do nowadays reach out their hand to the wicked sort, bolstering and bearing them in their wickedness. For it hath always been an ordinary custom. And therefore such as are in state of justice, aught to look the better to themselves for the discharge of their duty before God. But what? This corruption hath reigned a long time, and at this day it hath full scope more than ever it had. If a man say: it maketh no matter, seeing the mischief hath been of so great antiquity: truly it is not to be excused for all that. Also there was not such knowledge of God at that time, neither were men so well acquainted with the doctrine as they be nowadays. Wherefore if they that do now sit in the seat of justice, and have the mace in their hand: do suffer extortions, or see a poor man trodden under foot, and make no account of it: or wink at men in authority, when they take more upon them, than becometh than: what excuse is there for them, seeing their ears are daily beaten with admonitions and warnings, and they are told their duty both toward god, and toward the people that is committed to them? Wherefore let us mark upon this doctrine, that if there were then such corruption ordinarily in the world, that the judges supported the wicked: it behoveth us to comfort every man himself, when we see the like confusion at this day. And it mustnot grieve us overmuch, though we can getneither right nor reason against such as do us wrong, nor be able to bring our matters about. Then standeth it us on hand to be armed with patience: For we see it hath been God's will to exercise his servants after that sort at all times. He could well have established justice in the time of job: but it was his will that many poor folks should smart. Whereas we be in the like case at this day, he intendeth by that means to teach us what it is to suffer. Mark that for one point. Yet nevertheless it behoveth those that are in the seat of justice, to look well to themselves. For inasmuch as men are inclined too that vice, they shall soon be thrust from their duty if they take not good heed, according as we see by too many examples. There is also a second lesson, which it behoveth us to remember: which is, that we respect not what is lawful for us to the worldward, but settle our sight upon God after the example of job, so as his fear may withhold us from hurting or wronging any of our neighbours: and this lesson is very needful. For I pray you what is it that men regard nowadays but how they may scape the reproof of men? It is enough if a man can bring his matters to pass: and in the mean season, what is the order of justice? Even such as it was in the time of job. There was aid at the gate for such as did extortion, for such as devoured the widows, and for such as troubled poor folks. Alas, nowadays we be come too the same extremity, and much worse: insomuch that if a poor man be trodden down, he shall have no redress at all. And why? For they that take away other men's goods, that beguile▪ beat and trouble poor folks, and that overshoot themselves into all wickedness, are lawless persons and grown to such a boldness, as they think there is not any law to restrain them. Again, the Magistrates on their side, are fearefuller than women, there is no stoutness of God's spirit in them: or else they be contented too dissemble and too pleasure men, yea and more and half too agreed with the wicked. And although they know that things go amiss: yet notwithstanding they have no zeal to repress them. The other are yet worse: for they seek nothing, but that all should be out of square, and that the world should come too such extremity of evil, as there should be no fear of God nor honesty, nor any thing else but confusion. Lo at what point we be. Now than the most part of men, think of nothing but how they may scape when they have done amiss. Look upon a Roister that lieth in wait for other men's goods: I warrant you if there be any means to trap them, he espieth it. Yea but he must come to accounted. Tush, what for that? If I may but bribe such a man (saith he) that matter is by and by dispatched. If I can carry him a present of such a thing, I win his heart: and he shall win me two or three more: and again if I do such a thing, I shall be sure of the fourth: and if I may make up half a dozen on my side, my matter is out of cry. See how they that have the sword of justice in their hand are set to sale like brothels, so as they have no more shame nor regard of their honour, nor of any thing else. For nowadays the shifts that they will pretend, shall be so villainous, as there shall be no colur of honesty in them. We see it, and so every man taketh leave to rob, to poll, to oppress, and to commital manner of extortion. And why? For if the matter be brought before a justice, all is marred. And therefore it is a sentence well worthy to be noted, when job protesteth that notwithstanding his credit and authority, and that men stood in such awe of him, that even the judges themselves durst not to have dealt with him: although there had been no complaints made of him, yet for all that he abstained of his own accord from doing evil, and concluded not with himself that he might therefore do a thing because men permitted it: but had always this saying for a bridle, that is to wit, that gods punishments made him afraid. Therefore let us learn to walk in soundness, and in good conscience: and when we intent to do any thing, let us examine whether God permit it or no: and if we see that it displeaseth God, so as he hath forbidden and disallowed it: let us let it alone: and although men soothe us, yea and give us liberty to do what we list, yet let us keep ourselves from doing it. And why? For it behoveth us to come before the heavenly judge. And what shall it avail us then to have escaped the hands of men? For it shall be but a doubling of the vengeance. And why? Because we show well by our deeds, that we fear men more than God. And do you not see how we offer him too heinous injury in preferring mortal creatures and wretched carrions before his Majesty? I shall be afraid of men, and in the mean while mock God, and his Majesty shall be nothing with me. Again when we have corrupted justice either by hatred or by favour, or by some other crooked means, so as we have won the judges: see ye not yet a second outrage which we offer unto god. Is it not a defiling of that which he hath hallowed? But justice is a holy thing: and we vnhalow it when we turn those unto evil which are set in that seat, and whom God hath appointed of purpose, that the authority of his name should shine in them. If we (I say) do go about to thrust them aside: is it not a point of high treason to God? And for that cause I said that we do but double God's wrath upon us, by shifting ourselves from men's hands after that sort. Ye see then that we must fasten our eyes upon God, and look unto his judgement, to the intent we may of our own free accord refrain from doing evil when we may do it, although the same be permitted us on men's behalf. And therewithal also let us mark, that this our fearing of God's punishment, must not be only when we feel it, but before it come at us. For it is too late for a man to feel that God is his judge, when he is stricken with his hand: and therefore let us be afraid when God threateneth us, and before the strokes light upon our heads. You see then how every man may refrain from evil doing, if by the eye of faith they foresee the punishments a far off, which are prepared for all evil doers, and for such as trouble their neighbours. And God showeth us great favour when he warneth us aforehand, to the end we might prevent his vengeance. Thus ye see what we have to bear in mind. And the conclusion which job addeth is this: how shall I bear his burden? It is to show us that thing which is spoken to us by the Apostle: namely, that it is a right dreadful thing to fall into the hands of the living God. We are afraid of men's punishments which touch but the body: and what is done for the fire of God's wrath which consumeth all things, and yet never goeth out, but burneth in such wise as we must be forced to continued in it, yea and to endure it without end? Why regard we not that? So then let us not be moved with this punishment of Gods, and let us only look to keep ourselves from evil doing for shame or punishment of the world: but let us consider well in our minds and in our understanding, and let us assure ourselves that when men shall have determined to execute the cruelest torments upon us, that can be devised: yet notwithstanding all of it is nothing in comparison of God's heavy vengeance. Though a man be laid upon the wheel, or nipped with pinsons, or burned alive, notwithstanding that these be very grievous torments: yet do they pass away, and continued not for ever: and again they do but grieve the body. But behold, the wrath of God which consumeth all things, as a flaming fire that burneth without end, and a worm that gnaweth and biteth the heart within. When the scripture useth such similitudes, it is not to express what is in it to the full: but only too give us some little inkling of it. Therefore let us mark well, that the vengeance of God which is prepared for the wicked, is an intolerable burden: and let the same provoke us too walk in fear and patience, assuring ourselves that if men use cruelty and violence against us: there is a judge in heaven to revenge it: wherefore let the same restrain us from evil doing, though we may safely do it for any worldly respect. And let us take heed that our conscience be pure, and that the knowledge of God be our very rule to guide us: and let us always look upward to behold him that hath set us in this world, declaring unto us that we must one day come to an account before his judgement seat.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to make us feel them in such wise, as we may crave forgiveness, and be so sorry for them, as we may endeavour ourselves wholly to amend them, and too profit from day too day in his obedience, until we be fully reformed. And that we pitying such as are in necessity, may endeavour too secure them, and be like minded unto them: praying our good God to have pity upon them, and to secure us also: and that although we be unworthy of it: yet notwithstanding, seeing he hath already made us to feel his goodness, and mercy, we may not doubt but he will bestow more and more upon us, and increase his grace from day to day in us, if we flee to him for help with true humility, according as he calleth and allureth us daily unto him by his word. That it may please him to grant this grace, not only to us, but also, etc.   

The cxu Sermon, which is the fift upon the xxxj Chapter.  
This Sermon is yet still upon the. 21. 22. and. 23. verses, and then upon the text which is added here.  
24 If I have set my heart upon gold, or if I have said to the wedge of gold, thou art my hope.  
25 If I rejoiced of being rich, or because my hand had found abundance.  
26 If I have looked up to the shining Sun, or to the Moon walking in her brightness.  
27 That my heart hath been deceived in secret, and my hand hath come to my mouth.  
28 That were damnable wickedness, and I had denied the God above.  
YEsterday we saw the protestation that job made concerning his upright walking, not for fear of men: but because he had his eye always upon God: knowing that he is the judge of all men, and that it behoveth us to come before him to make our account. He said expressly, that he trusted not in his own credit, nor had any such foolish imagination with him, as too make himself feared, as rich men do which have wherewith, so as the greater sort are always puffed up with pride, and we see that the poorer sort and such as cannot revenge themselves, are trodden under foot and turmoiled and men do them wrong, injury, and shame. job then sayeth that he had abstained from all injury towards men, and not gone about to do them any evil. And why? Because he knew he could not escape the hand of God. Whereupon we have to show, that if evil be bolstered here bilowe: It behoveth us to use patience, seeing it hath always been Gods will to exercise his servants after that sort: that is to wit, that they should suffer many outrages, and not be maintained in their good right, and that justice should be blinded, or rather turned upside down. Let us mark then, that we must not think we have gained any thing, by scaping the hands of men: for we do but kindle the fire of God's wrath upon us, because that he that hath defaced justice, is guilty of treason against God. And moreover men abuse themselves, when they think a thing to be lawful because it shall not be punished at men's hands, and thereupon take more boldness, whereat God is the more grievously offended. Therefore his curse must needs increase and kindle more and more upon us. Now after that job hath protested that he had not abused the fatherless, nor done any outrage to the weak: he addeth, That he had not put his trust in gold, nor said unto his riches, I rest myself in you, nor rejoiced when his goods increased. We have always too bear in mind what hath been showed heretofore: that is to wit, that job touched not some one virtue alone, but comprehendeth generally the whole rule of good life which God hath given us. And in very deed it is not enough for us to have performed a piece of the law (if at leastwise we were able to do it:) But it behoveth us to endeavour to rule and frame our life throughout according to all things which God commandeth. In like manner then as job hath protested that he had not showed himself cruel towards the fatherless and poor: so now he saith, that he was not puffed up with pride and presumption in himself, nor did set the more store by himself, because he was rich. Surely this was a singular virtue. For we see commonly, that if a man have some little thing to brag of, men shall scarce bear his foolish overweening. We need not to be kings nor princes to puff ourselves up, or to vaunt ourselves, for as soon as a man hath but a little goods, by and by he is upon his tiptoes, and spreadeth out his wings. And his vaingloriousness is not only in men, but also in women. And surely we see that as soon as women have wherewith, they flow in pomp and exceed their degrees. And again a man doth so change his countenance, as he vouchsafeth not to look upon his neighbours but at one side, and he will not scarce open his mouth: or if he do, it shall be so scornfully and proudly, as men will be afraid to speak any more to him. Thus ye see the pride that appeareth every where. But what would come of it, if they had great heaps of gold and silver, or if they had all things at will as job had, when he showeth that his riches were multiplied? Is it not a hard thing then that a man should always be so mild and lowly when he hath his coffers full of gold and silver, as he should set nothing by them? We see therefore that God wrought marvelously in job, when he suffered him not to be blinded with vain presumption for all he was so rich, but caused him to possess his riches in such wise, as he was always ready to leave them, and did not set his heart upon them. Now look what job protesteth of himself, the same is commanded to us all, according as we see it is said in the Psalm, If riches increase, set not your hearts thereon: that is to say, make them not Idols too put your trust in them: neither be you puffed up with haughtiness. And in this respect doth Saint Paul also say, that Covetousness is Idolatry. For it is unpossible that a man should be covetous to gather much, and not therewithal be possessed with this pride, that he would be had in estimation in respect of his goods. Now when this pride reigneth in men: undoubtedly there is a double Idolatry. The one is that he bears himself in hand, that God would fail him if he had not wherewith too help himself: and again, if he be rich, he despiseth God, and thinketh himself to be so well fenced, as he needeth no other thing. To be short, it is a very drunkenness. For like as when a man is drunken, he maketh himself to believe wonders: so when a man is rich, he presumeth upon his riches, and remembreth no more that he is a mortal man, but forgetteth himself in such wise, as he sticketh not to advance himself against God. And so let us mark that job protesteth not here any thing of himself, which God commandeth not to all the faithful: which is, that they should not set their minds upon riches: though they flow unto them. Secondly, let us mark, that it is a rare virtue among men, and therefore that we have the more need to employ our whole endeavour thereunto, seeing we cannot restrain ourselves without great difficulty, and without bringing of ourselves utterly under foot. Therefore let us endeavour to hold our selves at such a stay, as riches may not carry us away, nor blind us so far, as to make us set our heart and mind upon them. And further, let us mark that it is an intolerable vice, for a man to trust in his goods. And why? For is it not an exceeding heinous offence for a man to rob God of his due honour, and too give it to a dead and senseless creature? But doth not he make a God of his riches (as I said afore) which presumeth so much upon them? Ye see then that God is bereft of his honour, and gold and silver which are but dead creatures have it: And is not that a monstrous thing? Wherefore let us learn, that we cannot presume of ourselves under the colour of the goods which God giveth us: but we must become rank traitors too God, and foul Idolaters as Saint Paul termeth the covetous folk. And that is it which job also meant to express in saying, If I have set my heart upon gold: or if I have said too the wedge of gold, thou art my trust. Hear job bringeth in a talk between himself and his money. Verily a man will not talk unto his riches when he openeth his chest and coffer: he will not enter communication with them, as though he had some body to talk with him: but in this manner of speech, job doth very well set forth the folly and overweening of rich men in trusting too their riches. And why? They have there as it were a secret conference and conspiracy with their gold and silver. True it is that they speak not, but yet without speaking they cease not to have the thing which job showeth here. Wherefore as often as we be tempted to put our trust in creatures and earthly things: let us call too mind that it is a robbing of God of his honour, and a purloining of it from him, to give it to a thing of nothing: and therefore let us abhor such dealing. Therewithal also let us remember the condemnation that job layeth here upon us: and let us compare ourselves with him. What a shame is it that a man should advance himself, and gaze upon his feathers, and think himself to be a ●oly fellow, because he is worth I wot not what? Behold, job possessed great treasures, and had gathered gold and silver in heaps: and yet notwithstanding he always held himself in such lowliness, as if he had been a poor man. What a shame than is it for us to be lifted up with a little, seeing that job was not blinded with all the great abundance that God had given him? Mark that for one point. And furthermore let us mark, that it is a great trial of a man, when he is rich, and yet notwithstanding becometh not proud, but continueth always mild, and without presuming of himself, walketh as if he were no better than another man. Ye see here a good trial. And therefore let us not think we have attained any great virtue, if we be not come to that point. For there is not a man to be found in this City of Geneva, not nor in this whole country, that is like unto job. And truly if a man should gather all the richest men together, they were (as you would say) nothing at all in comparison of that which job possessed. They that boast themselves nowadays of their riches, are as if they should think themselves to be great men, because they be but mounted upon a blade of an Onion, if a man should compare their wealth with Job's. But when our Lord doth so hold men at so low an ebb: let them assure themselves that it is for their profit, and that if they were in greater wealth, they would burst: and it would be a cause of their decay, and they would mount so high, as they should break their neck. So then let us mark, that our Lord procureth our benefit and welfare, when he suffereth us not to mount so high. For we could not wield our good fortune (as they term it:) we see that although we have no occasion too advance ourselves, and that our state be as simple as may be: yet notwithstanding we are always desirous to grow great, yea even as it were in despite of God and nature. And what a thing were it then if we had all things at william. Lo here the thing which aught to make us to bear our estate with the better patience, even though it be never so base and small. Yea & let them that are of the poorest sort understand, that God intendeth to humble them, and subdue them, to the end they should not be given unto pride, as by all likelihood they would be, if he did not bridle them, and hold them short by such trial. Howsoever the world go with us, let it content us, that our Lord knoweth what is meet for us, and hath it in his hand, so as he cannot be letted to give it us, when he knoweth it to be good and expedient for us. And thus ye see what we have too mark in effect concerning that is said here, that job did not put his trust in Gold, nor vaunted himself though he saw he was rich. But yet is that well worthy to be noted which he addeth: that is to wit, that be rejoiced not when his hand could heap up much, nor when goods came to him from all places: nor rejoiced at all in that behalf. It should seem at the first blush that job spoke more by himself, than is possible to be found in a mortal man. For it cannot be that a man should not be glad when he hath goods: It is impossible that he should be as a block of wood. What doth job mean then, by saying that he rejoiced not? Let us mark for an answer, that he speaketh not here of all manner of gladness. For it is a natural thing for a man to be sad when he is poor, and to be glad when he is rich, and this gladness is not evil of itself. For it is written thou shalt eat and drink, and be merry before the Lord thy God. Therefore if our Lord give us goods, so as we have where with to cherish ourselves, it is to the end we should be merry. And as I have told you already, so little doth this mirth of gladness displease God, or is to be condemned in itself: as it is rather a token of the faith and fear which we have towards him, for somuch as we learn thereby to praise his goodness, and to yield him thanks for the benefits which he dealeth unto us. But job speaketh here of a blind rejoicing, such as is among worldlings, which are carried away with their goods: so that they forget God, and remember no more their own frailty: but are exalted in themselves. This then is a frantic joy, an inordinate joy, a joy that turneth us away from God, and maketh us so drunken, as we know not any more what we be. And this is it that job meant here. To be short, he doth us to understand, that he hold his mind so bridled, that when riches came to him, he did indeed receive them at God's hand, and was glad of them, yielding God thanks for increasing them after that sort: but yet notwithstanding he did not there withal repose his felicity in his riches. And this is the principal point that we have to note. For wherein do men abuse themselves, but in that they rest upon these transitory things, whereas they aught to be led further? When there is any speaking of the welfare and felicity of men: It behoveth us all too tend unto God, and to assure ourselves that if we be separated from him, we be unhappy, and that all the goods, pleasures, and honours which we can possess, are as many condemnations upon us. Thus ye see how it would behove us to seek God, when there riseth any question concerning our welfare and happiness. And on the contrary part we see how men busy their heads about corruptible things, insomuch as they make their God of them, one of his gold and silver, another of his honour and credit, and a third of his pleasures. When a man desireth to be rich, behold the mark that he shooteth at. He setteth before him, that too be rich is a happy case: and in the mean while he letteth God alone, and giveth him quite over. The man that seeketh to be exalted to dignity and credit, is so ravished with it, that he careth not to be separated from God: for that is all one to him. A whoremonger, or he that is given to any other wicked lust, believeth that all goeth well with him, and he is glad of it so as he may enjoy his desire. We see that whereas men aught to tend and travel to Godward, they rest themselves upon corruptible things. And so let us mark here that job rejoiced not in his riches, but in the goodness of god that made him rich. But yet could not this be sufficiently understood, if it were not declared more familiarly. Not that the words are overdarke of themselves, but because we would always use some hypocrisy with God, as though we were wily enough to beguile him. Men than hope ever to scape by their startingholes, when they do but half know themselves: and therefore if a man say at one word, that we must not rejoice in riches, but in God that giveth them: the veriest niggards and the veriest pinchpennyes in the world will allege this excuse, and make protestation with full mouth. O, I? I rejoice not in my riches: but forsomuch as God hath given me them: I glory only in him that guideth and governeth me. Lo how men being full of hypocrisy, seek also some fair colours to varnish their filth withal: and therefore I said, that it was needful to expound better this sentence, of rejoicing in God and not in riches. What then doth that import? That having an eye to God, who hath given us the goods that we possess, we should understand that therein he meaneth to show himself a father towards us: and that seeing he is our father, it is good reason also that we should be children on our sides towards him. But God's children we cannot be but we must use brotherly love towards men, bearing in mind that the goods which we have, are laid as a pledge in our hand by God for the relieving of our neighbours that have need.  
And further let us understand, that God will not have us tied too these earthly things. If we regard God, we will immediately have an eye too the endless life that he hath prepared for us in heaven: and then shall we not be wedded too these corruptible things, neither shall we make riches too be as dirt and mire too wallow ourselves in. Such as give their hearts over unto riches, as it were in a quamyre, as men say here. For like as there, after they have plucked out one leg, sink deeper with the other, so as they cannot get out: So those that put their trust in this world, are so far unable too raise up themselves to Godward, that they stagger, stumble, and reel: and to be short, cannot get out of the gulf wherein they be plunged. On the contrary, behold here how our Lord offereth himself to us, and calleth us to the heavenly life, as if he should say, high you apace to me, march ye over the world, and be not wedded too it. Therefore if we follow this encouragement which God giveth us. It is certain that we shall have none other desire but to go forward to the heavenly life, and we shall not be hold back by the goods of the world. Heerewithall also let us mark, that it is no rejoicing in God, except we be contented with him alone, according as it is said in the sixteenth Psalm, The Lord is mine heritage, my portion, and my longing. Now than if we have this contentation, it is certain that we will not pass for all worldly goods whensoever it shall please God to bring us thereunto, sobeeit that we possess him alone, who can never be taken away from us. We hear also how it is said unto Abraham, I am thine exceeding great reward. By that saying, God intendeth too drive us unto him: and to hold our hearts and minds fast settled in him without ranging here and there. So then we see now what it is too rejoice in God, and not in riches. For (as I have declared already) if a man rejoice in God, it behoveth him to show as well in wealth, as in poverty, that his heart is not wedded to worldly goods: in wealth, by not being letted to follow the way that God setteth afore him, and too discharge himself of his duty towards his neighbours: and in poverty, by being patient when it shall please God to bereave him of all the goods that he had, so as he cometh to this conclusion, yet am I not separated from my God, it is not enough for me that I am in his favour, and therefore now it behoveth me too be quiet, for he is the thing in whom I aught to take all my rest. This is the effect of that which job ment, and of that which he intendeth too teach us by his example, when he sayeth, that he rejoiced not in his riches. It is also too be noted that this rejoicing carrieth a thanksgiving with it. That is to say, when we have wherewith too rejoice in God, it behoveth us also too glorify him: acknowledging that we have not any thing but of his mere goodness. Furthermore, pride also is condemned in this saying. For whereas we be forbidden to rejoice in riches: it is to the end we should not vaunt ourselves in them, to think ourselves better than other men. And this is it th●t Saint Paul sayeth too Timothee: warn the rich men of this world that they be not proud and high minded, but that they trust in the living God. There Saint Paul showeth, that which we have touched already: namely that it is a rare virtue and not very rife too be found, that a rich man should be lowly and have no pride in him to praise himself above other. And yet for all that, it is not possible for us too rejoice in God, but this pride must be thrust under foot, and our hearts be wholly overmaystered. Forasmuch then, as men cannot attain thereunto without great hardness and great straining of themselves above all their power: Saint Paul showeth the convenient remedy, which is to trust in the living God. For if we witted what it is to trust in God: it is certain that riches should not carry us away. Then must it needs follow, that such as are wedded to their riches, know not what it is to trust in God, neither pass at all for him or his grace: according also as I have said already, how it is not for naught that S. Paul in an other place termeth covetousness, Idolatry. After that job had protested so, he addeth: If I have looked up to the Sun when he shined, or to the Moon walking in ●ir light, or if I have laid my hand upon my mouth: for surely that were a beynouse thing, it were a renouncing of God above. Some have expounded this sentence, as though job should protest that he had not worshipped the Sun, & the Moon, because that in old time the same was a very common superstition, specially in the East countries, and job was of those parts, as we have seen heretofore: and so it should seem that job ment too declare here, that he had not done as most men did among whom he lived, that is to say, he had not wondered and gazed at the Sun and the Moon, nor attributed any godly Majesty unto them, nor made Idols of them. And surely God telleth his people expressly by Moses, that they must not be so blind as to worship the Sun and the Moon. For what is the Sun? True it is that he hath a wonderful light in him, and that we see there some marks of God's glory. In like case is it with the Moon. And that also is the cause why it is said, that they preach unto us, and that God speaketh unto us, as it were by their mouth, to the end we should be alured to come unto him. But therewithal God sayeth unto them: If you worship the Sun and Moon, you are unthankful. For to what end have I created and fashioned them? It is to the end ye should know me, even me that am the Creator of them. If ye do the contrary, your unthankfulness will be doubled. For what is the Sun? your servant. What is the Moon? your handmaid. Wherefore doth the Sun shine, but to give you light, and to make the earth fruitful, according as God giveth him that use? So then, seeing that the creatures (how noble soever they be) are subject unto us, & god hath ordained them to do us service: Is it not a foul unthankfulness for us to make Idols of them? This exposition is very true: but yet it agreeth not to the present place. For here job meant to use another similitude, of purpose to go forward with the matter that we have treated of already: namely that he had no presumption or pride in him. For we see how the proud sort do cast up their nozes into the wind (as they say) and take not themselves too be of the common rate of men, but make I wot not what a stately countenance, as though they would separate themselves for this mortal life. And their pride extendeth not only to their neighbours, but they also look so lofty every where, that they press before God with such a stateliness, as the Sun and Moon (though they be far above us) are notwithstanding not high enough for them, but they overlook them, saying: where are we now? Which of us is the greater? Which of us is the higher? job then meant to express men's foolish haughtiness in advancing and setting out themselves out of measure, and (too be short) in that they vouchsafe not too hold themselves in the common train, but would be greater than God granteth them to be. Thus ye see what it is too look up too the Sun when he shineth, and unto the Moon when she walketh in her brightness. And yet nevertheless, we see that our Lord giveth us there a token of our feebleness. For we cannot look upon the Sun, but our eyes are dimmed out of hand. True it is that God would have us to rejoice in the light of the Sun, and he maketh him to walk in the Sky to do us service. We see how he iourneyeth to give us light: and besides that we know also that the Sun giveth liveliness to our bodies, and we see that the earth is made fruitful by his warmth. For from thence do we draw our substance & nourishment: but yet therewithal our Lord putteth us in mind of our frailty, to meeken us in that we cannot look up, but our eyes shall be dimmed. Those than which look up after that sort unto the shining Sun, and to the Moon in her light, would fain show themselves valiant fellows, as it were in spite of nature, and that there is more in them than in all the world beside. But job protesteth that he was none such, and therewithal he addeth also, that his heart was not beguiled in secret, so as his hand should be laid to his mouth. When he sayeth that he was not beguiled in secret by his heart: It serveth too express the better, that he had not only been courteous and lowly towards men, but also had been continually as a little one before God, notwithstanding that men praised him: and that although every man did him reverence, so as he was dreaded of the wholeworld: yet for all that, he glorified not in any of all those things, insomuch that if an Anatomy had been made of his heart, and that all that ever was within it had been sounded and gauged too the bottom: a man should not have found any haughtiness. This is the saying which he useth: and afterward he sayeth, that he kissed not his hand, or that his hand came not too his mouth too be kissed. Some expound this saying, that he commended not his virtues to make them meritorious, or to settle the trust of his welfare upon the goodness and holiness of his life. This doctrine is good, and that exposition is of itself notable: For it was uttered by a man that lived in a very corrupt time. For Saint Gregory (as men call him) who lived in a time of ignorance and corruption, and was afterward Bishop of Rome, declareth that it is a beastly wickedness, yea and an utter renouncing of God, for a man too trust in his own deserts. And yet now adays it is the chief article that is in controversy betwixt us and the Papists. For we say, that our salvation is grounded upon the free goodness of God, and upon the death and passion of our Lord jesus Christ, and that we be saved by faith only: and contrariwise the Pope will have every man to be his own saviour. But yet here is one that was Pope of Rome, which nevertheless can skill to say, that it is a renouncing of God, & an outrageous wickedness for men to kiss their hands, that is to say, to trust to their own works to make them meritorious virtues. This doctrine than is good and profitable: but yet notwithstanding this text must be taken more simply, than to concern Job's virtues. True it is that they are comprehended in it: howbeit as we have seen afore, he speaketh generally of all the occasions that men take to trust in creatures & themselves. Therefore he saith, if my mouth have kisse● my ●and, that is to say, If I have leaned to mine own credit or to any thing else, or if I have been so beastly as too make Idols of my goods, and to honour them, (for this word kiss betokeneth to do homage, or honour.) Then if my mouth have kissed my hand: that is too say, if I had that vain self trust that I did any homage or honour to myself: If I have done so (sayeth he) let God curse me. For out of doubt, that were a renouncing of the living God, or the Sovereyne God. Hear we have too mark, that the said highmindedness is an intolerable thing before god. And this manner of speech of looking up to the Sun which job useth, is to be marked well. True it is that naturally our countenance looketh upward, and that God would there should be a difference between us and the brute beasts in this behalf. For he hath given the beasts as it were hanging looks, because they look but downward too the ground: but man hath his countenance lift upward, because he looketh for a better and excellenter state in heaven: And in very deed it is to the intent we should always look up aloft, too seek God & his heavenly kingdom: but in the mean while this is no let, that we should not humble ourselves. And this also is the cause why David protesteth, that he meddled not with great matters, nor with wonderful things that were to high for him. This manner of speaking is partly like unto the similitude that job useth. David sayeth, Lord thou knowest I have not walked in great things. How so? Is it not lawful for men too deal with great matters? The state of justice is honourable, and the carrying about of God's word is a great thing also: and to be short, there is not that man which findeth not some let in his vocation. If a man instruct others, or if he take upon him but to teach children in a school: either of them both are creatures fashioned after the image of God, and he aught too reform them: And is not that a great matter? If a man have a whole Country to guide, is it not an excellent matter? Yes, but David speaketh of the puffing up of the heart when we would advance ourselves. For we know that he had to deal with matters of great weight▪ and therefore he addeth, nor in wonderful things that are above me: that is to say, I had no desire to deal with the things that passed my capacity. And job sayeth here, I looked not up to the Sun: that is to say, I did not cast up my noze, nor play the roister to advance myself against God, of all the time that I was in reputation of the world. Hereby than we see (as I touched afore) that this foolish lust of men to make themselves esteemed is an intolerable thing before God. What is too be done then? It behoveth us to come to the remedy, which is lowliness. Seeing that God forbiddeth us to lift up our countenances on high, let us cast them down with our own good will: For we have sufficient cause so to do. If we looked well upon ourselves, we would continually practise this proverb, namely, that he that knoweth himself best, will set least store by himself. But forasmuch as we are loath to know ourselves, and what our state is: It is no wonder though we be so carried away with this foolish pride, as we could find in our hearts to sty above the Clouds. Wherefore let us mark, that it standeth us in hand too examine well our own wants, to the end we may be restrained to all modesty, and be able to protest that we have not cast up our heads, but that we have always looked downward in acknowledging that we have not whereof to make any boast. Mark that for one point. Secondly, when it is said, that Job's heart was not led away in covert. Let us bear in mind, that humility or lowliness consisteth not only in the outward appearance towards men: for we shall see many which are meek and gentle to all outward likelihood, and yet in the mean while cease not too foster a foolish selfeweening in their hearts, and to have an estimation of themselves. We see how all these hypocrites are outwardly framed unto lowliness: when notwithstanding they are inwardly so proud, as they are ready too burst with poison against God. And what a thing is that? They be humble outwardly amongst men, and seem as simple as sheep: and in the mean while, they play the Bulls iniustling against God. As for example, all such as glory in their own virtues, & think to earn Paradise (as all the religious rabble do in the Popedom) do certainly lift up themselves against God, insomuch as they make account of their own merits: and that is much worse than to pretend a stateliness towards men. If there be a man that is puffed up with vain pride, that setteth out himself in a bravery, and that thinketh the ground beareth him not: Every man will mock at him: It is a stinking folly, & cannot be borne withal. Now if such a presumption set itself against God, although it be hidden inwardly, I pray you, is it not much more villeynous? Then let us mark well, that it is not enough for us to bear a sweet and amiable countenance, and too pretend a mild behaviour towards men: but we must look that our heart be not led away in secret, and that we have no pride hidden within. For although it appear not too men: yet shall it not fail to be condemned of God. And therewithal let us mark, that if covert pride be to be condemned: then shall they not scape which spread out their wings, and vaunt themselves openly. And let us understand, that our Lord setteth them here as it were upon a scaffold, to the end we should know the vice whereunto we are all inclined, and which reigneth in us till God correct it. Furthermore, as touching the kissing of his hands: I have told you already, that that manner of speech importeth a doing of homage, or honour: and it is not without cause that the holy Ghost hath used such speech: for there is not any thing wherein men do more falsely beguile themselves, than in taking upon them the honour that belongeth unto God: and that is a plain spyting of him (as Saint Paul declareth.) Therefore it is to be concluded, that until such time as men do utterly distrust themselves and mislike their own virtues, they shall never be thoroughly humbled as they aught to be, neither shall they honour God as becometh them, and as he deserveth.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him to make us feel them better than we have heretofore done: & that seeing we be so miserable, we may thoroughly consider our own wants, and learn too shake off all pride: and that forasmuch as our Lord showeth us so often that all our welfare, felicity and glory consist in him, we may learn to seek them there, and so to mortify all our fleshly lusts, as jesus Christ may reign there peaceably, as unto whom all sovereign dominion is given, to the intent that all knees should bow before him: and that inasmuch as it behoveth us to pass through this world: and the things that may hold us back there, are all convenient for the necessities of our life, he suffer us not to be still entangled in them, but that we may travail toward the heavenly kingdom, and so use the creatures which he hath ordained to our use, as we may not make them Idols, and that we may nother through misgovernment nor through any other outrage be wedded to this world, but so pass through it, as we may always still go forward to be gathered up into the everlasting rest which is purchased for us by our Lord jesus Christ. That it may please him to grant this grace, not only to us, but also too all people and nations of the earth, bringing back all. etc.   

The cxuj Sermon, which is the sixth upon the xxxj Chapter.  
This Sermon is yet still upon the 26. 27. 28. verses, and then upon the text which is added here.  
29 If I rejoiced at the adversity of mine enemy: or were glad when evil befell him:  
30 Or if I have suffered my mouth to speak evil of him, or to utter curses against him:  
31 If my household folk have not said, who shall give us his flesh to eat? we are not satisfied:  
32 If the stranger did lodge in the street, or that my gate were not open for them that travailed by the way.  
I Have begun already to expound the sentence where job protesteth that he looked not up too the Sun and the moon. And the effect of my saying was that he declareth thereby that he was not puffed up with pride as those are which presume upon themselves and think they are of great value, trusting either in their own riches or in their credit, & thereupon despising other men, yea & thinking themselves too be no more subject unto God. job then protesteth, that he was not puffed up with such pride as to challenge any worthiness at all to himself: and he addeth, that that were a renouncing of God on high. For he had said afore, that it was a heinous offence and worthy of death. And here we see, how God abhorreth that highmindedness of men, when they would advance themselves above measure. And thereof we may gather, that lowliness is a sacrifice most acceptable to him of all others. Also of our own nature we do not easily abase ourselves: in this behalf it behoveth a man to be as it were brought to nothing, that he may not esteem of himself, if he intend too be taken and reputed for humble before God. For humility or lowliness is not an imbacing of ourselves when we have wherewith too magnify ourselves: but it is an acknowledging that there is nothing but wretchedness in us, and that if we would open our mouth too allege any thing for ourselves, we shall find nothing but utter confusion in us, so as if our heart conceive any vain presumption, the same is but wind, which may well burst us, but never feed us.  
Thus ye see what the true and right humility or lowliness importeth, namely that a man should not esteem of himself, according also as in very truth we have no reason so too do, and whosoever setteth by himself must needs be over blind and brutish. For he that entereth into himself, and examineth all his virtues thoroughly: shall find that he hath none of them, but of God's mere grace, and that he is bound unto him for them, yea and that all the virtues which God giveth us, are matched with as many infirmities, so as we cannot but cast down our eyes.  
And therefore as for those that flatter themselves nowadays through overweening: they not only beguile themselves, but also rob God of his honour, and by that means become rank traitors too him, and moreover utterly renounce the living God as it is said here. Truly this is right hard at the first sight: howbeit when all is well considered, it is easy too judge, that job exceedeth not measure and reason, in saying that he which flattereth himself renounceth God. Why so? For it is not enough too confess that there is but one God: but it behoveth us also too know him as he is, and too reserve him his due honour and all that belongeth unto him. For if I bereave God of any part of his glory too deck myself withal: what am I? shall a wretched worm of the earth and a rotten carrion set so much by himself, that God should be abaced, too the intent that he should be exalted? Is not this a mingling of heaven and earth together, and a perverting of the whole order of nature? And again when God is so rob, and his glory as it were put too the spoil: is it not a renouncing of him? For men acknowledge him no more too be such a one as he is, but rather do utterly disclaim him.  
Therefore let us mark well, that it is impossible for men too advance and prefer themselves, but it must needs be as a kind of renouncing of God. And here ye see also why it is said in the Psalm that we have song, that the proud which stand upon their own virtue and strength, trusting thereunto, and challenging so much too themselves as they think no harm may touch them: do conclude in their heart that there is no God, and too the uttermost of their power reject all religion. True it is that they speak it not with their mouth: but yet for all that it is so in deed. For the holy Ghost which searcheth our privities declareth that it is so. And therefore let us learn too honour God and too put away this false imagination, that all pride may be beaten down in us. For it is impossible that a man should offer service unto God without humility. And (as I have said) we can not be humble except we acknowledge ourselves too be nothing, nor nothing worth and that all glory aught to be reserved undiminished unto God.  
Furthermore let men esteem as much of themselves as they list: and yet for all that they shall feel God against them as their mortal enemy too their utter confusion. For he that exalteth himself, rusheth against God: but he that humbleth himself, leaneth under his hand. If we know our own wretchedness, it will as it were beat us down: and then will God reach us his hand too lift us up and too set us in his lap. But will we needs go about too trust too our own strength? It will be too hard an encounter for us: which shall serve too break our heads be we never so proud. For God must show himself our adversary when there is such presumptuousness in us. Ye see then what we have too remember in this strain.  
But let us mark that this looking up too the Sun and the Moon, (that is too say, men's loftiness in presuming upon themselves) may be of two sorts: the one is, when under colour of their riches, or of some honour wherein they be placed, they forget themselves and think not any more that they be mortal creatures. When they are come to that point, God may well punish such blind pride, according as it is a fond thing and worthy to be scorned of the whole world. For what is our life? or what are all the appurtenances of it? But there is an other manner of pride: which is, that men so flatter themselves, as they think they have both wisdom and power too govern themselves, and that they can deserve much to godward. Now when men presume so far of themselves: as too challenge the praise of their own salvation, they must needs stumble with a deadly fall: because the principal point which God reserveth to himself, is that we should know ourselves to be in state of damnation, and utterly forlorn and past recovery, & that we should recover no hope but only in his free goodness. When this doctrine is defaced: it is as much as to exalt men to the end that God should be brought too naught, and it is all one as if men would put God's honour to the spoil.  
Wherefore let us learn too cast down our heads, assuring ourselves that if we could glory in God alone, being beaten down in ourselves and having corrected the foolish self weening wherewith we be puffed up: God would relieve us and make us partakers of his glory, and we might believe that all the goods which he hath, do belong unto us. Have we nothing on our side? God is rich enough to supply our wants, & we may assure ourselves, that he will not fail us in any thing, according as the Scripture sayeth, that although men be poor and wretched, so as there is nothing in them whereof they may boast: yet notwithstanding God is their glory and will cover all their uncleanness, so as they shall not be ashamed to go cheek by cheek with the Angels of heaven, as God's children and members of our Lord jesus Christ. Thus much concerning the humility or lowliness that I spoke of. And when job hath spoken so, he addeth an other protestation: which is, that he rejoiced not when any inconvenience happened to his enemies, nor was glad when he saw them fall, nor had given his mouth leave to cast forth curses upon them: yea and that he had so persisted in that mind, that he had not given ear too his household servants to provoke him to revenge: but did nevertheless restrain himself, notwithstanding that there came firebrands to move him thereunto. Ye see then what this protestation of Job's containeth: that is to wit, that although men did bear him ill will & endeavoured to hurt him & to put him to loss, yet notwithstanding he rendered not like for like, nor (which more is) nourished any secret hatred in his heart. And this protestation is well worthy to be noted, because it is one of the hardest things that God commandeth us. And that is the cause why the hypocrites in the papacy have not been ashamed to falsify the holy Scripture, in saying, that our Lord jesus Christ's willing of us to love our enemies, is but a counsel & not a commandment. What moved them to use such blasphemy? It was because they measured God's commandments by our strength: they had an eye to man's ability: and when they saw any thing surmount our power, they concluded that God did not then command it: for (to their seeming) God requireth nothing of us which we are not able to perform: Verily they overshot themselves to far in that point, and their hypocrisy was too too gross. For let us examine all the rest of God's commandments, and see whether we can fulfil any of them: and we shall found that we cannot have so much as one good thought to begin withal, and much less be able to stir one finger. And how then can we apply all our strength to it? But these hypocrites abuse themselves with a false imagination that a man is able to perform the law of God. And when the Devil so besotteth them, thereupon they surmise that it is impossible for men to love their enemies. And therefore they shake off God's yoke, and say it is no express commandment that aught to be observed of necessity, but only a counsel that jesus Christ giveth: and furthermore that the said counsel concerneth the perfection of the Gospel, but was not so under the law: and that is an other blasphemy. But here ye see that job protesteth it, and we know not whither he lived before the law of Moses was published. Howbeit, (as I have showed heretofore) he was afore the time of the Prophets (for they make mention of him as of a man offormer time:) & yet nevertheless he declareth that he loved his enemies. And whence came this unto him? Came it not of the law which hath ever been written in the hearts of the faithful? hath God set down any thing in the two tables which he hath not always written by his holy spirit in the hearts of his children? And what else doth he at this day through the whole holy scripture: but set those things before our eyes which he graveth in us by his holy spirit? insomuch that there is a conformity between the doctrine that is preached, & the inward grace that God giveth us by his holy spirit: and they agreed in all points and all respects. Then we see here, that before our Lord jesus Christ came down into the world, job protested that he loved his enemies in such wise as he rejoiced not at their fall. I told you that it behoved us to mark well this point. For what a shame shall it be to us, if being admonished by our Lord jesus Christ's exhortation, we go about to seek startingholes, and will not follow at leastwise those that lived in such time as the doctrine was yet very dark▪ shall we not be double faulty? Yes surely shall we: so then let us mark first of all, that it hath always been Gods will, that the loving of their enemies should be the mark of his children. And for proof hereof, let us hearken what is said in the law of Moses: If thine enemies ox or ass be fallen into a ditch, thou shalt lift him out. God commandeth us to do good to our enemies brute beasts: & shall we not then do the best we can to secure their own persons? I am bound to procure mine enemy's welfare, and to show it even in his cattle: & what shall I then do to his person which is much more precious? So then we have to conclude against the horrible blasphemy of the Papists, that Gods will hath at all times been, that the faithful should love those that hate them, and endeavour to do those good which hurt them. Mark that for one point. And hereupon we have also to mark, that it is not a counsel that may freely be left undone: but a straight commandment, against the which we cannot strive without offending God deadly. Now seeing it is so that God would bind the faithful to love their enemies, even in the time of the law: much more reason is it, that we should have the said rule now. For we have a more large declaration of it by the holy mouth of our Lord jesus Christ. The doctrine of the law is dark of itself: yea and it was wrested awry by the Scribes and the Pharisees: but now hath jesus Christ brought it again to his pureness & told us, that if we love not those which hate us, and endeavour not to help those that would hurt us, we shall not be acknowledged for God's children. Surely it is a horrible threat that we shall be disherited of God's kingdom, and that he will shake us off and banish us from the fellowship of his children. Seeing then that our Lord jesus Christ hath with such threatening told us, that we must bear good will to our enemies: let us learn to frame ourselves to that doctrine, and therein acknowledge, that the shameless boldness of the Papists hath been to villeynous, yea and to devilish, in saying that jesus Christ's words are but a simple admonition, seeing it is matched with such a sentence of damnation that God will renounce us, and banish us out of his kingdom, if we overmaster not our hearts so far, as too love those that hate us. Moreover we have also a mirror hereof in our Lord jesus Christ: for he offered himself for such as were his deadly enemies. Wherefore endured he so bitter death: but too reconcile us? Now if there behoved a reconciliation too be made: then was there a hatred, and God and we were at odds. Behold then, our Lord jesus Christ yielded himself to death, yea and too all curses to recover us unto God his father, at such time as we were his enemies: and aught not such a pledge to break our hearts though they were harder than stone? And this is it also whereunto Saint Paul bringeth us back in the Epistle too the Ephesians, when he goeth about to subdue all the hatred which we have conceived against our enemies. Thus than the order which we have to note, is that those which lived under the law offended God when they intended to revenge themselves: and therefore what shall become of us which have such a declaration as I have told you already? Howbeit, it is not enough for us to bear our enemies no evil will: but we must also have a mind to seek their benefit and welfare. And this is well worthy to be noted. For divers have thonght they should be discharged before God, so they ran not with naked sword against those that have offended them or done them any wrong. As for me (say they) I will seek no revenge: but I pray God avenge me of them, & it would do me good at the heart if I might see a mischief light upon them. Yea? nay, here is another manner of practising of this doctrine, when jesus Christ declareth unto us that we must pray for them that curse us, speak well of them that backbite us, and do good to them that seek to hurt us. But contrariwise we are so full of poison, that we desire nothing but that God should overwhelm them. And on what side soever any mishap befalleth them: we are glad of it. Can this be done without the overthrow of all that is contained in the doctrine of our Lord jesus Christ? There are others also to be found which have not so malicious a heart as to suffer their wicked lusts to have open liberty: but they will say, as for me I am ready to forgive him, and I wish him no more harm than too myself: and yet in the mean season they cannot wish the welfare and profit of such as have displeased them, or with whom the be offended. But let us mark that it is not enough for us to abstain from all revenging with our hands & our tongues, nother is it enough for us too put away evil will, so as we would not wish any harm or adversity to such as are our enemies: but it behoveth us too go one degree further. And how is that? It is that we must love them. For if job had not loved his enemies, surely he would have rejoiced at their misfortune. So then let us learn, not only too keep our hearts locked up, that they be not provoked against such as offend us: but let us learn to bear them such an affection of friendship, as we may be sorry when any evil happeneth unto them, and also have pity and compassion of them: and if this seem to hard for us to do: was not job a man subject to affections as we be? and yet did God get the upper hand of them. Then behoveth it us to fight. That cannot be done without great enforcement. It is true: but we must force ourselves, howbeit not upon trust of our own strength, but with praying unto God to give us the spirit of meekness to bring us thither as we see his word leadeth us. What is to be done then? If I look unto the thing that is commanded: it is certain that my nature draweth quite backward. For I shall be angry when a man hurteth me or hath practised any evil against me. And although I love uprightness and good dealing: yet shall I not fail to be inflamed with harteburning, and to have some desire of revenge against such as have gone about to do me harm. Yet notwithstanding I see here that jesus Christ condemneth me, and pronounceth this dreadful sentence, that God will shake me off, and that I shall be razed out of the number of his children, if I love not mine enemies. And therefore seeing I know, not only the infirmity, but also the frowardness of my nature: it behoveth me too pray God too correct these vices in me. I know that I have nothing but bitterness in me: well then, God hath the spirit of sweetness: therefore it behoveth me to seek it at his hand. Go too, there is in me a certain frowardness that vexeth me, and God hath the spirit of meekness and gentleness: then behoveth it me to desire him to make me partaker of it. If we have our recourse after this sort, unto God: surely we shall not want any thing. Furthermore let us enter into ourselves and enforce ourselves: for what shall we gain by soothing of ourselves? It is true in deed that God commandeth me such a thing: but I am a man, I feel mine own infirmity, yea and I am diseased. Behold, the Physician offereth himseife, and cometh with the Medicine in his hand: and yet had I liefer to continued still in my disease, than to suffer any medicine to be ministered unto me: now than I pray you, am I therefore too be excused? Wherefore, inasmuch as we know the vices that are in us, let us go to the remedy: we need not seek far for it: and although we be very loath, yet behoveth it us to fight against our lusts: assuring ourselves that they be as mad beasts, and therefore great force and violence must be used to oppress them. And here ye see why I said, that it behoved us to strain and enforce ourselves: for we shall have much a do to bring it to pass. Nevertheless if we go too it after this sort: God will turn the bitterness of our nature into loving kindness and sweetness, and he will not suffer us to hate our enemies. And for this consideration, as often as we be tempted to hate our enemies, we must call to mind the request that we make when we desire God too forgive us our faults as we forgive them that offend us. For there it behoveth us to be cited before God, according as in very deed we come to present ourselves before God's judgement seat. How? When I protest unto my God, that I forgive mine enemies, and that I desire none other pardon than I grant them, and yet in the mean while there is nothing but dissimulation in me: What? Shall not my prayer be turned into cursing? If we thought well upon this: surely we might break the wicked stomach that is in us, and at length God should have the victory, so as it should be easy for us even to love them that hate us. But that we may the better know the evil that is in us: let us go to it by degrees as the Scripture leadeth us. It is not possible but we shall be stirred up when a man doth us any wrong? Well, there is one sin already if we do but grudge against him in our heart: according as our Lord jesus Christ sayeth, we have already gained the everlasting fire. And his expressing hereof is by a similitude which he borroweth of the manner of the judgements that were in his time. Therefore to make comparison of the three degrees of offending in this behalf: he sayeth that the first is worthy to be punished by judgement. But when we open our mouth to utter any words of spite or disdain against him that hath offended us: then is there a condemnation yet grievouser and more to be feared: as if we were condemned by a counsel or consistory somewhat more solemnly assembled: according as jesus Christ allegeth that similitude. The third degree is when we come to open raging in words through choler: and this offence deserveth to be punished as it were by the chief court of justice. But jesus Christ leving the similitude, saith plainly, that such a one is worthy of hell fire. He meaneth that all three are worthy of it, but yet notwithstanding he showeth the degrees of the evil. Then if a man have any sudden choler: although the same settle not in his heart: yet ye see he hath already deserved everlasting death before God. How shall we do then if we foster deadly hatred in our hearts and be full of venomous rancour to be revenged of them that have done us any wrong? wherefore let us learn to correct this vice in us, and understand, that if any evil word have scaped our mouth, it behoveth us to be sorry for it, and to fall to that which Saint Paul saith, namely that the sun go not down upon your wrath, least ye give possession unto Satan. Hereby we be warned, that if we have been moved to any displeasure, the same must pass away and the sun must not go down upon it, so as our anger should multiply in itself. And why? The punishment that Saint Paul addeth, aught to touch us near. For saith he, it is to give Satan possession of us. If a man should demand of any of us, whether we would that the Devil should have the mastery of us, and reign over us, and be our Prince: we would utterly abhor it. And yet notwithstanding we do it as often as we bear any evil will against our enemies. We cannot make God a liar, nor his holy spirit which speaketh by the mouth of S. Paul. But when we know this: let us pass further, and think thus with ourselves: yonder same is a creature of God, and I see he is a wretched damned soul: what aught we to do then, but only pray God for such as are in the way too destruction. And again, hath not our Lord jesus Christ redeemed men's souls? true it is that the effect of his death cometh not to the whole world: Nevertheless for asmuch as it is not in us too discern between the righteous and the sinners that go to destruction, but that jesus Christ hath [to our knowledge] suffered his death and passion as well for them as for us: therefore it behoveth us to labour to bring every man too salvation, that the grace of our Lord jesus Christ may be available to them. And furthermore if this be to heavy for us, let us consider what comparison there is between God and us. For who is he that offendeth not God daily? And yet nevertheless assoon as we return unto him, he giveth us liberty too come familiarly thither without doubting that we shall be received. And yet in the mean while if any man offend us, there is no means to be found to make us friends again. Thus ye see what we have to gather of this sentence, where we hear job protest that he not only forbore all revenge, but also was sorry when any evil happened to his enemies, and his heart rejoiced not when he heard speaking of it. Nevertheless the holy Scripture telleth us, that the righteous shall rejoice at the confuzion of the wicked: and that is true. Howbeit to the intent to have such a gladness as God alloweth, it behoveth us to be scoured & cleansed from all privy malice & all regard of our own persons. When Gods children rejoice at the adversity of the wicked, it must be to the end to acknowledge that God is just and righteous: and yet therewithal they must also take warning to walk in fear, seeing that God showeth himself a judge, and giveth them example and instruction at other men's cost. When we do it after that sort: it is a beholding of the upright justice of our God, and a learning to walk in fear & carefulness. By the examples that he giveth us, so as we have no respect of our own persons too revenge ourselves when we be provoked to any wrath by means of any evil that is done unto us: but rather do utterly forgive it, and moreover have pity & compassion on the wretched souls that perish. Thus ye see after what manner we may lawfully rejoice at the fall of the wicked. True it is then that it behoveth us to glorify God in all the judgements which he executeth in the world: but let us beware we mingle not our fleshly affections with it. For it behoveth our zeal to be pure when we will rejoice at the adversity which God sendeth upon the wicked. Furthermore job addeth this circumstance which I have touched, that is to say, that his household servants had been as firebrands too provoke him, and would fain have had him revenge himself: and yet for all that he had not been moved a whit as he sayeth. Some understand this sentence very rudely: as though Job's servants should be grieved with him for entertaining strangers to courteousely, and therefore wished him dead for the pains whereunto he did put them. But that is quite from the matter. For job meaneth to declare no more here, but that although his servants provoked him too revenge when they saw men do him harm and wrong: yet notwithstanding he refrained himself, and yielded not to such temptations. And this is well worthy to be noted: for it was an excellent virtue in him, to be less moved with the wrongs that were done to him, than his household servants were. There is no man but he taketh his own wrong so to heart, as other men cannot pacify him. It may perchance be said to a man that hath a displeasure done him, stay yourself, I will take the wrong as done to my own person, let me alone with it, I will revenge you well enough: but yet cannot that content his mind, his affections are so far out of order. But we see contrariwise that Job's servants were grieved when men did wrong to their master, and not he himself: and therefore it must needs be said, that the spirit of God wrought in him after a singular and wonderful fashion. Howbeit we must mark by the way, that he doth not vaunt himself here to purchase estimation: but is set forth as a mirror and pattern for us, as if God had set him upon a scaffold to the end we should labour too fashion ourselves like unto him, and be out of all doubt that there is no excuse for us, if we follow not such an example. What is to be done then? Although we have temptations to provoke us too revenge ourselves of our enemies, yea and that men also do prick us forward and inflame us, and other some also do flatter us in our sins: yet must we not therefore believe such flatteries, but we must settle our eyes and minds upon God. For what is the cause that men do so easily pardon and justify themselves when God condemneth them, but for that they give ear too such as come too pick thanks by tale bearings? And why? is not that lawful for us to do? Specially, if I have done you wrong: why should you not seek your revenge and requite like for like? there needeth no rhetoric to persuade us too do harm to our enemies: for there is not that vain nor sinew in us, which is not forward enough that way: yea, we are rather to furious in that case. And yet in the mean while behold what advocates do come too cloak our vices by soothing us up in our sin. So much the more than behoveth it us to mind diligently what our Lord jesus Christ commandeth us: namely to love our enemies in such wise as our ears be stopped against all things that may be alleged to us by men. So that if there be any folk that flatter us, and seem maintainers of our honour and profit, and that they could find in their hearts to employ themselves wholly for us: let us suspect such kind of folk. It were much better that a man should rebuke us when he seeth us to far moved and out of patience, and that he should labour to assuage our rage: than that he should come to set it forward after that sort, notwithstanding that he do it of a good will, according as some men will be so affectioned towards us, that if they see another do us wrong, they will come to declare it unto us: saying, I take such a harm to be as mine own, and will revenge it, I will not suffer such an outrage to be done to you. Therefore it may well come to pass that a man shall have some good zeal when he seeth us disquieted: but in the mean while what shall we gain by it, but to be thrust headlong into greater ruin? So than the best friends that we can have, are those that labour to bridle us when we have any injury done us. Furthermore when we be tempted by such makebates as come to increase the mischief: let us recover all our wits unto God, and say: notwithstanding that men justify me, yet shall I not therefore be quit before the heavenly judge, and therefore it behoveth me to bridle myself to suffer this wrong. For seeing it pleaseth God too take me for one of his children: it becometh me to follow him, & to fashion myself like unto him. And sith he causeth the Sun to shine both upon good and evil: I must endeavour to do good to such as would hurt me, & by that means heap coals of fire upon their heads. After this manner must we practise this sentence. And moreover let us mark also what job addeth, and that shall serve us for an end. Namely, that the stranger was not lodged in the streets, but that his gate was always open to him. Hear job declareth that he was friendly to such as had no mean to recompense him: and that also is the very effect, whereby we show that we have a right charity towards men. For if we do good to such as are able to requited it, and to such as are allied unto us, either by kindred or by some other bond: it is no true and perfect proof of our charity. True it is, that that friendliness is good, if it be ruled according to godliness: but yet it is possible that in so doing we shall have more regard of ourselves than otherwise, like as we oftentimes see that a man seeketh his own peculiar profit in doing good to his kinsfolk and friends. But when we do good too such as are not able too requited it, yea and to such as are unknown to us: therein we show that we serve God, and hold the right rule of charity. Thus ye see what job protesteth here: and specially he speaketh of strangers, as of those whom God commendeth unto us through all the holy Scripture, and not without cause. For such as are at home in their own country shall have relief enough, they shall have kindred and many other helps and succours, and a man cannot lightly hurt them. But contrariwise poor strangers are destitute of all help, they have nother friends nor kinsfolk, nother have they any aid or favour towards the world You see then that the right trial of our loving kindness, is when we intent to show that we serve God truly without seeking our own peculiar profit. And surely our Lord doth more rigorously condemn the outrages that are done to strangers, than those that are done to a man's own neighbours. True it is that both twain of them are worthy to be condemned, and nothing shall scape unpunished: howbeit let us mark therewithal, that God receiveth those into his protection and safe keeping, which are not maintained by men. And verily we see how God showeth that we set not ourselves against a mortal man when we do any wrong or violence to such as he hath taken into his custody: but that it is an offending of his majesty. And so much the better aught this thing too be printed in our hearts: for so much as we see the very Heathen men do shame us in that behalf. For when they intended to show that some man was of a slavish and wicked nature, they were wont to say, avaunt, thou art a churl towards strangers. It was more with them, than if they had called a man whoremaster, thief, drunkard, perjured, or murderer. When it was said, go, thou art an enemy of strangers, it was as much to say, as thou art worse than a brute beast. The Paynims spoke after that manner, and made a common Proverb of it: and what shall become of us then which profess ourselves to be God's children, when we fight so directly against the order of nature? Is it not a token that we mock God to the full: and that we would spitefully provoke his majesty against us? Therefore let us mark well the protestation that job maketh here: that is to wit, that he not only was liberal towards those whom he knew to be of ability to requited it: but also that he employed himself upon such as were not able to make any recompense. Let us consider with job (I say) that God hath set one common & general bond among all mankind, & that it behoveth us to bestow our charity upon such as resemble us, & to have pity upon them in succouring them, every of us according▪ to his ability. And if we be God's children, let us labour to exercise true brother linesse towards all men: but specially towards those that are more nearly knit unto us by the bond of saith: let us bend ourselves above all to do them good.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may be sorry for the vices that have reigned overmuch in us, and do yet still reign: and that we may flee for refuge to his mercy: and that therewithal it may please him to tame and mortify all our wicked affections, & to bear with our infirmities, guiding us to himself, and drawing us nearer and nearer unto him, until we be come to the end of the race whereunto we travel all the time of our life. And so let us all say, Almighty God our heavenly father, we acknowledge and confess according to the truth, that we be not worthy to lift up our eyes to Heaven, etc.   

The. Cxvij. Sermon, which is the seventh upon the xxxj Chapter.  
33 If I have hid my sin as every man doth, or put mine iniquity in my secret:  
34 Though I were able to break a great throng: yet the despised of houses astonished me, I kept silence, and I went not out of my door.  
HEre we have a protestation well worthy to be noted. For job showeth us by his own example, that when we have done amiss, the remedy is not to hide our faults as the common custom of all men is to do▪ but to confess the misdeed willingly, and not to be ashamed to be acknown of the sin which we have committed, to the end it may be wiped out before God. Surely this is a very rare virtue, & therefore so much the more standeth it us in hand too mark what is showed us here. For job speaketh not for himself only: but he giveth an instruction that may serve for all of us: Therefore he declareth, that he had not hid his sin, nor laid it up in secret. That is to say, he had not laboured to clear himself afore men, but had yielded himself guilty, and acknowledged his offences. Mark that for one point. Therewithal he showeth how men are attainted with the vice of hypocrisy, & that it is their fashion to deny things, and to use startingholes, so as their faults be put under foot. In this place he hath used the word Adam, which signifieth a man, and is sometimes taken for every man. In this text job meant too say, that there shall never be any found so well touched, as to acknowledge their faults, but rather will find vain backshrinking to hide them. Although then that this vice do reign in the world: yet doth job protest that he is clear from it. True it is that Adam began first that trade, and showed the same to all such as came of his race. For we see that when he was convicted, straightways he laboured to hide himself with leaves. And afterward when God summoned him to appear before him, still he found a trifling excuse, and would fain have scaped by some means or other. You see then that Adam was the first beginner to show hypocrisy to his posterity. For he learned that lesson, not only to himself, but also to wrap all men in. It is not two or three of us only: but all of us have it of nature. Surely the devil winneth much at our hands, when he maketh us to cloak our faults: for if we acknowledge them, we must needs be ashamed of them. But if we have once covered the evil: we think all is safe, and thereupon take leave to fall a sleep: every of us findeth this in himself by experience. I pray you if we were provoked to mourn before god & to crave pardon of him, should we not by & by have remorse of our sins, to be sorry for them, and to seek remedy? Yes: but the Devil blindeth us, or else tieth kerchers before our eyes, or else disguyseth things in such wise unto us, as we cannot discern the evil to be as it is. Lo in what case we be. And therefore it behoveth us so much the more to study this lesson of not putting up our wickedness as it were into our bosom, that is too say, not too hide it: but to lay it open. True it is that when a man knoweth his sin, it is possible that he shall become desperate, as it happened both to Cain and judas. Nevertheless we cannot come to repentance, nor desire forgiveness at God's hand, nor finally be delivered of our offences, until they be laid open, and all hypocrisy be set aside. Furthermore he that is come to the knowledge of his sin, & is at defiance with it in himself, will desire no more to hide himself to the worldward, according as we see that we have always untruths in our mouths to justify ourselves withal. There will be no such thing in us: for repentance bringeth true humility. Therefore as for him that is convicted before God to have done amiss, and willingly acknowledgeth his fault with out shrinking back, no doubt but he is also ready to condemn his offences before men, and to show that he is sorry for them. But let us now see if the thing that was in Job's time, be not increased now adays, in so much that there is nothing more rife, than hypocrisy. Truly we see by this text, that it is no new thing for men to seek to disguise themselves, and too take covert when they have done amiss: It hath been so at all times and (as I said afore) it began at Adam, & hath continued unto this day. Howbeit we see such shamelessness in the world at this present, that those days were nothing in comparison of these we see now. For if one go about to warn a man of his sin, he shall find a brazen face to deny it, when the thing is altogether manifest. The party shall know well enough that his evil doing is known: and yet notwithstanding he will not have it spoken of, but would stop every man's mouth with his outfacing of it. Yea and many times, he contenteth not himself with such shameful denial: but also falleth too quarreling and threatening of them that speak of it. Then if men did hide their faults in Job's time: they do it much more in these days▪ But yet for all that, it is no sufficient defence, nother shall it be received before God, according as we see in this text. Although all men be hard-hearted and wilful, so as no man will come to reason, but when folk labour to draw sinners to repentance, they kick against them like resty jades: let us assure ourselves that Job's example is set forth for our learning, and that we must not follow the common trade, nor say, every man doth so, it is the common custom. Not but let us look upon God who draweth us the contrary way. Would men justify me? And God will have every of us to condemn himself▪ Do men conceal their faults to the end they might be unknown? God will have us discover them, yea even with all lowliness. Then behoveth it us to come to that point, and not to say, I see all men do so, and it is every man's custom. What though? Men did so in the time of job: but they were condemned by the holy ghost. Therefore when we see men do the like now adays, that is to say, that noman confesseth his faults: yet nevertheless let the faithful learn to frame themselves to that which is showed here: that is to wit, not only to mourn before God, but also to show before men, that they be sorry in their hearts, and condemn themselves in such wise, as they may become their own judges, and obtain mercy of the heavenly judge by returning unto him. To be short, we see that hypocrisy is condemned by this text. The best for us were to abstain utterly from sin, and to keep ourselves from it. But forasmuch as we be so frail as we cannot live in this world without taking many falls: the remedy is to stoop and mourn before God, and moreover not to go about too save our honesty in such wise afore men, as we should not yield ourselves guilty as often as need shall require. True it is that God commandeth not a man too proclaim it in the streets when he hath done amiss, and say I have committed such a fault: for that were rather to cast a stumbling block. But yet it standeth us upon, to mark what is said in the holy scripture: namely, first of all that we must be lowly towards our neighbours, assuring ourselves that we be infected with many vices. What is the cause that a man despiseth all other men, and can bear nothing at their hand, but thundereth at them when they have done amiss? What is the cause of it (I say) but this Hypocrisy? For if we knew our own infirmities, surely they would as it were bridle us, that we should not condemn other folks at adventure, but begin at ourselves. Thus ye see the first thing that we have to do, and which is commanded us by the holy Scripture. So then are we mild and gentle in bearing one with another? It is a kind of confessing our own sins. The second thing is, that when we have offended any man, it behoveth us to come to reason: For we see that otherwise we have no access unto God, according also as our Lord jesus Christ showeth us that our Sacrifices and offerings shall not be accepted, unless we be reconciled to our neighbours when we have offended them. Therefore we must learn to be sorry in their behalf if we know our sins. And thirdly, when we have given any cause of stumbling, let us come humbly to amend it, yea and so to amend it, as the evil may not be borne withal, nor we kick against the spur. Thus ye see the three confessions which the scripture requireth of us as in respect of men. Herewithal let us mark, that all this cometh and proceedeth of the said right meaning which we have in sorrowing before God. For until we be fully sorry at the heart that we have offended: we shall never make a pure and right confession before men, for whatsoever we do: it shall be but feynednesse. And so it is certain that those which shall have confessed themselves before God to be such as they be, will also have the modesty of not justifying themselves afore men. For it is a mockery when any man shall say, O I, I know myself a sinner before God: and yet notwithstanding shall be so wilful towards men, as no reason nor truth can be wrung from him. Such an one showeth that the devil hath bewitched him, and that he hideth his faults and layeth them up in his bosom, as much as he possibly can. Wherefore let us mark well, that if we be come to the point of feeling our sins, and of being ashamed too have transgressed God's law, and too have done against his righteousness: we shall have no more pride to hinder us from making a pure confession, and such as we aught too make before him. Furthermore it behoveth us also to mark, how it is said here, that job did not put his sin into his secret. This importeth very much: For men cannot beguile God, but they beguile themselves, and thereupon it seemeth too them that they have gained much, when they can put their sins out of their mind too think no more upon them. If a man can forget himself and cast his faults behind his back, or thrust them under his foot without thinking any more upon them: then is he no more sad, then feeleth he no more grief, but is sotted in his wickedness, he is as it were stark rotten, and feeleth not any more of it. But yet in the mean while God ceaseth not to do the duty of a judge: For all things are registered before him, and although he make no countenance for a time, yet must all come too an account before him. Men could find in their hearts to be always hidden, that is too say, not too see their faults, and then they think they shall never come to light. But their sin continueth still, and although it be buried in respect of men, yet will God bring it to light. job then showeth here, that men do but beguile themselves by covering their sins after that sort. For they must needs appear and be brought too light, howsoever the world go. Then let us remember, that it is best for us too uncloke our own faults, that God may deliver us from them. For if we bring them before him with a free heart, & condemn the evil that is in them: it is certain that they shall be utterly done away if we require it. Therefore let us condemn the evil where we found it, to the end we be not condemned of God. For as long as we do hold our hearts so close, and labour to conceal our faults in them: it behoveth God to fight against us, and us to feel how it belongeth to him to scatter the clouds, and to pluck away the fig-leaves wherewith we shall have covered our dishonesty, insomuch that we shall be enforced to perceive it spite of our teeth, & it shall be known both to men and Angels. This is it that we have to remember in this strain, where mention is made of putting a man's sin into his secret. To be short, it will hap unto them as it doth unto those that hide a sore. The sore is hidden in the body, and yet in the mean while there is no mean made to purge it, but a man covereth it in such wise as it shall not be known, & yet the infection doubleth for all the cloaking of it, and the rancour of it increaseth more and more for want of cleansing of it. It were better that it were opened: for than should it have some issue to purge itself, which thing it cannot do, because the disease is so penned up within. Even so far we when we go about to hide our faults. For than is there as it were a rotten sore, and we would feign hold it in by force, and our striving to keep it secret, breedeth a greater rankling, which causeth the mischief too increase and inflame more and more. What is to be done then? There is no means but that which I have spoken of: which is, to come before god and not to be ashamed to confess our wretchedness to the end that he may remedy it as he knoweth most convenient for us: and also to become our own judges, for he is so gracious unto us, as to make us our own judges: and instead of condemning us, he is ready to acquit us. On the contrarypart, drag we back as much as we can, we do but offend our God, and provoke a greater vengeance against us. And that is a cause, why it is not for us to shut up our faults in secret as we are wont to do. And here is mention made expressly of our hydings, cloakings or coverts, because men of their own nature do found many pretty shifts and sleights to shun God's presence: yea for a while. True it is that we may well shrink aside, but yet doth God see us thoroughly. Nevertheless (as the Prophet Esay saith) the wicked do dig themselves caves, and when they think no more upon God's judgement: than it seemeth to them that they have very well shifted off the matter. And further if that serve not their turn, they fall to the flat contrary, and run up and down, and when they found any new mousehole or cranny, then are they safe, (so bear they themselves in hand,) and if they cannot hide themselves altogether, they play the partridges or young children, which think it enough if their own eyes be hidden. And so the cause why here is express mention made of our hydings, is for that we be naturally given to hypocrisy, and seek continually some pretty sleights to beguile God: wherein we do but beguile ourselves as it is seen. For it doth but foade us in our wickedness, and in the mean while we consider not that in so doing the devil doth so possess us, as we cannot recover ourselves unto the sovereign Physician that is able to heal and cure all our diseases. Furthermore after that job hath protested the knowing of his faults: he addeth, that although he had been able to break a great throng: yet he feared the veriest rascolles, and went not out of his house. Hrwbeeit before we pass any further, let us mark what manner a man it is that speaketh. It is job, who had lived an Angel amongs men, and had behaved himself so uncorruptly, as his like is hardly too be seen through the whole world: and yet notwithstanding he saith, that ●e hide not his faults. How shall we do then? For if a man compare the rightuousest and perfectest men with job, he shall find that they come nothing near the holiness and uprightness that was in him. Now if a man that had such fear of God, and lived so uncorrupt a life, acknowledged himself to be a sinner, and would not stand to the maintenance of his honour, but yielded himself guilty when he had done amiss: what a shame is it at this day, that such as are a great deal further off from such holiness will not confess their faults plainly and thoroughly? I pray you must not the world beeneedes worse than blind now adays when men cannot be made to yield glory unto God by confessing their sins? job hath declared unto us that he was as the eye unto the blind, the feet of the lame, the father of the fatherless, and the defender of the widows: again he declareth, that he was the common host of poor strangers, that he had clothed the naked with the wool of his sheep, that he had not eaten his bread alone, that he had not done any man violence, and that although he had credit in the place of justice, and might have been borne out: yet had he never given any man cause too complain of him. After the declaration of all these things he addeth that he had not hidden his faults. But now adays there is none of us all, but he is infected with many vices, whereof job was clear: and yet notwithstanding we would seem much more righteous than he. Must not the devil needs have plucked out our eyes, so as we can no more see what sin is, but have foregone all remorse, which is the extremity and uttermost point of all evil as Saint Paul sayeth? So then let us learn too compare job with our selves as often as we be so foolish and overweening as to acquit ourselves. And let us acknowledge that we come far short of such a perfection as job had: and therefore that there is nothing for us to do, but too mourn before God, and to condemn ourselves utterly. And when we be so condemned before him, let us learn too use such mildness towards men, that if we have offended our neighbours by doing amiss, we may amend it, and that if we have done any man wrong, we may labour to be reconciled to him, and to be short, that we may be ashamed of our sins, and in all points and respects yield glory unto God. And now job proceedeth with his mildness in saying, that he had feared the veriest rascat●es of all men, notwithstanding that he was able to break and bear down a greas throng of people. This text is taken otherwise of some men. For the Hebrew word that job useth▪ here (I mean the word which I have translated to break or burst asunder) signifieth sometime to fear or be afraid. So then the said word signifieth both to fear or be afraid: and also to oppress, bear down, trample, tread under foot, break, bruise, or burst asunder. Some therefore expound it as though job declared that he had not feared a great multitude: that is to say, that he was never abashed to rebuke evil wheresoever he saw it: according as when we be zealous to Godward, it is certain that we will not suffer any man to offend him without setting ourselves against him: or seeing that God hath done us the honour to make us his advocates: we cannot at leastwise but declare our misliking of the evil, and endeavour to stop it as much as may be possible, putting the lesson in ure which Saint Paul showeth us in saying that we must not have fellowship with the fruits of darkness, but must reprove them. Many therefore do expound this text as though job protested that he had set high mselfes against evil, and letted it by all means wheresoever he found it: and that although he might have purchased himself displeasure and hatred of the whole world, yet notwithstanding he ceased not to condemn the evil always where he found it: and this doctrine is good and profitable. And surely we see how necessary a thing it is to establish ourselves in such steadfastness. For if we intend to stop evil doing: we must have the whole world, that is too say, most men our enemies. True it is that God commandeth us to seek peace with all men as near as we can. But when we do our duty in that behalf, we shall be sure to set the whole world in our tops, if we go about to rebuke sin. For we see how every man flattereth himself, and corrections are so hard and bitter, specially now adays as no man is able to suffer them. Then seeing it is so, we had need to settle ourselves in such stoutness, that although the whole world should rise up against us, and all men without exception should labour to oppress us, yet we should not serve aside, but persist even to condemn the evil. This doctrine surely is good and profitable: but if we consider the order of the text: we shall find the natural sense to be that which I have touched. The first word that job useth here signifieth, when, if, for▪ albeit, or although. Some think that by this protestation job meant to deny that he stood in fear of any never so great a multitude: for the Verb that cometh after the first word (as I said) signifieth to fear: howbecit the commonest signification of the first word is the same that I spoke of Albeit, or Although: and thereunto the Verb doth commonly signify to break. And so I see Job's meaning is that although he were able to break and scatter a great throng of people, that is to say, although he were of great might, credit and authority: yet notwithstanding he did not overawe men to stop their mouths, but abaced himself so far, as to fear such as were most despised and as it were the offcasts, rascals, and common laughing stocks. This proveth well his former saying. For it is a very good sign that job meant not to hide his face, seeing he had the mildness to fear the basest sort. We know that a man for his riches, or for some other gift that is in him, shall be so authorized among men, as every man shall fear him and stand in awe of him, and not open their mouth at him. And although he should commit all the faults in the world. Yet men durst not speak against him except it were by muttering in secret. For no man might have liberty to say, Behold, such a man misbehaveth himself: And again if such a one as is advanced so high, have any brute going of him: he will step forth and say, what? Have they no body to speak of but me? And he will take on marvelously for the saving of his honour or worship. We see then that this is a common thing in the world, and no marvel: seeing that even in the time of job, those that were in credit abused their riches and honour too the maintaining of themselves in evil, and too the stopping of men's mouths that they should not in any wise speak of them. It is an unpardonable offence, if a man should rebuke a Prince or a Court or, or a lawless person that is in authority of justice: by and by there will be a great stir kept, if such a man's honour be touched. And although there be many things in them worthy of blame: insomuch that even little children could tell them their faults: Yet notwithstanding all men must be whist. But contrariwise behold, job sayeth I was able to break throngs of people, that is too say, I was able not only to subdue mine enemies, but also to bruise them and break them in pieces: and although the whole world had set themselves against me, yet notwithstanding I was of such credit and power, as I could well have gotten the upper hand of them. And what did I for all that? He showeth that he was as meek as a lamb, and that he suffered any man too reprove his faults. Although he were some rascal or beggar sayeth he, yet I stood in awe of him, and I was ashamed when he spoke of me, and I acknowledged my sins. I tarried not till some great army was raised, or till some great men came too put me too shame: but I give care to the basest sort in the world. Now we see what is the plain meaning of this text. But the principal point is, to learn to take profit by this doctrine. And first of all let such as are in any authority above others remember, that they must not make a cloak of it to cover their filthiness, but a looking glass to see how God hath exalted them to high degree, to the end that if there be any evil in them, it should be the more noted. And undoubtedly it is good reason that those whom God hath granted too be in degree of honour above their neighbours, should endeavour themselves to show good example: seeing they are so highly exalted. And if they do the contrary, their offence is so much the more grievouser, and God hath just cause to upbraid them, saying: How now? I have advanced thee, and I have reached thee my hand, to the end thou shouldest be as a burning cresset to give light to the whole world. But seeing thou hast given occasion of offence, thy shame must needs be the greater. Therefore let those whom God hath set in state of honour, understand, that it is not to the end they should have the greater liberty to do evil, and be able to stop plain folks mouths: they must not use such a buckler: For if they go about too cover and bury their faults after that sort, God will utter the greater vengeance against them in laying open their shame. Mark that for one point. And therewithal let the meaner sort have consideration of them. For there is none of us all that cometh near to such authority as job attributeth here to his own person: we are not able too break throngs of people, nor too bear down great bands of men that may rise up against us: hardly can we fight with a snail. Therefore by that means God holdeth us in humility although it be against our wills. What a matter were it then, if we would presume to shut the mouths of those that have just cause to speak evil of us? we are nothing, and less than nothing, & yet notwithstanding we would be still in reputation & have our honour maintained, that no man should touch it, and if any man speak of it, we think that heaven and earth aught to be turned upside down for the taking away of that defamation. And I pray you, is not that a fight directly against nature? Although God had exalted us, and given us the mean to maintain our honour: yet we hear how it is said here, that it behoveth us to stand in awe of the basest sort. Now then, seeing that God giveth us not the bridle, but reineth us short, to the end we should suffer our faults to be known: What excuse is there if we fall to striving against it? Thus ye see how the meaner sort aught too humble themselves double, considering that they see such a mirror in the person of job, that whereas he was able too bear down great multitudes, yet he submitted himself in such sort, as to suffer himself to be reproved of the meanest sort, yea even of such as were counted the beggerliest of all others. Wherefore let us have the mildness to suffer ourselves to be reproved both of great and small. Thus ye see what we have to mark in the first place. And therewithal it be hoveth us also to weigh well this word despised: for behold, the cause that maketh us so proud that we cannot be corrected: is our looking what men are, whether they be our equals or no. And if they seem no better than ourselves: we think they have no advantage over us. Shall such a one take upon him to rebuke me? Is he better worth than I? And furthermore we be not contented to esteem men as our equals, though they be much our betters, but we cast them under foot. For we can good skill to note other men's vices, yea and to enhance them, saying: Who is he? do not men know that he hath done many things amiss? And in the mean while our own faults be smoothed: all is clear in us, and vice is made urtue. This is the things that rocketh us asleep in such pride as we cannot receive any yoke or correction, when God sendeth men unto us to find fault with us, and to show us, how greatly we be to blame. And therefore so much the more behoveth it us to mark how job sayeth here: I feared the most despised, that is too say, even such as were as the offscouring and filth of the world, yea even the veriest rascals in whom there was no dignity nor any thing else. By this we see that if God do us not the honour too warn us by men of great estimation and credit: It doth not therefore follow that we should despise the warning that other men give us. And for proof hereof, the firsthing that we aught to think when any man reproveth us, is that he is a messenger sent unto us of God: insomuch that if a little child should speak to us, and our conscience tell us that he sayeth truth, we resist God if we be wilful against him. Therefore let us no more say what is he? deserveth he to be heard? But let us look upon the message that he bringeth us, and if it be of God, let us stoop down our heads to receive the yoke. Mark that for one point. And for the second let us mark, that oftentimes those whom we do so despise, are much better than ourselves, and that nothing blindeth us, but our own hypocrisy, because we search not our own vices as we aught to do, and yet in the mean while are overeagre against our neighbours. That is the cause which maketh us so to reject them which are worthy to be heard and received. Therefore let us strip ourselves out of that pride, and learn to feel our own wretchedness, yea and to feel it in such wise, as we may be abashed, as we are well worthy. And therewithal let us not have such an eye to the vices of our neighbours, as we should not look upon the virtues that God hath put into them, and honour them. Thus ye see what will 'cause us to receive correction patiently. Again, there is yet one other respect. For if we be warned by men of no value or estimation. we must think with ourselves: Behold, God intendeth to put me to the more shame. For I deserve not that he should send me any man of reputation to the worldward. He could raise me up some Prophet, or he could sand me some man that were wise or honourable for his virtues: but he will have me subdued by one that is despised & rejected of all men: And why? To the end to make me feel my disease the better. For if I were warned by some man that had authority over me, I would think well it were a shame for thee to strive against such a man: and that would 'cause me to nourish still some pride in me. But behold, God cometh to buffet me after an other sort: he suffereth me not to have some good friend to counsel me, or some man of good countenance too warn me for the safeguard of mine honesty: but he sendeth me an outcast. Seeing then that it is thus with me, I must needs acknowledge that God doth it not without cause. Lo how we are by all means brought to this reasonableness of fearing the meanest and most despised sort. Moreover when job sayeth, that he went not out of doors: he meaneth not that he used any back shrink, but that he refrained himself willingly: suffering himself to be condemned without gainsaying, and hiding himself as a man convicted. This in effect is the thing that we have to note. True it is that a man may sometimes hide himself, and yet not cease to chaw upon the bit, and to seek revengement against such as have defamed him. But whereas it is said that job went not out of his doors: It is not meant that he did it to the end he would not hear his reproach, and in the mean while practise to be revenged of his enemies, and of such as had slandered him. Not: but he hold himself within his house to rid the place of such as had gone about to rebuke his faults: he gave them their full scope, as if he should say, I will not set myself against them, I will not sand my men to maintain my quarrel, let them condemn me before the whole world, here will I keep me as locked up in prison. We know that if a man be in prison, other men have liberty enough to commence actions against him. job then of his own will kept himself as prisoner, to the end to suffer men to condemn him. And this is well worthy to be noted: for we see nowadays that if a man be the giltiest in the world, and he understand that other men speak of him, & hear some windy words, what will he do to remedy it? he will come into the open street and justle with his shoulders, & some like a boar: he will keep a coil to maintain his evil, and he will bring a rout after him, saying: I will get the upper hand whatsoever come of it: There are that have spoken evil of me, but I will found the means to stop all their mouths that speak evil of me. Would God the examples hereof were not so manifest as they be. But what? A man cannot open his eyes, but he shall see it. It is an overordinarie vice that such as spite God & the world, and sow abroad their corruptions every where, are utterly shameless and show themselves possessed of the devil. For they come forth facing and bracing with the forehead of a harlot, and when they have wiped their snout, all is well again, whatsoever the matter was. Their offences shall be so shameful, as the air shall stink of them, and yet shall not men dare speak one word, but must be fain to give place to those roisters. Seeing then that this vice reigneth every where: we have so much the more need to mark the lesson that is showed here: that is to wit, that when we have offended, we must willingly keep ourselves as prisoners, and seek by all means to bridle ourselves, and suffer men to condemn us, that God may acquit us. True it is that our holding of ourselves in, must not be to cloak our sins by keeping silence: howbeit, let us in the mean while be quiet, and not come abroad like brazenfaced fellows to maintain our vices, nother let us strive against God, but rather consider that we be blame worthy in all respects before his majesty, and therefore that there is no other remedy for us, but to flee too his infinite grace and mercy which he useth towards all poor sinners that return unto him.  
Now let us fall down before the face of our good God with acknowledgement of his sins, praying him to make us so to feel them, as being convicted of them, we may not follow our father Adam in using outleapes too think that we shallbe quiet by shrinking aside from them, but rather that we may consider how we be more than damnable: and thereupon flee only to his mercy, and also learn to be sorry & to feel our own shame before men, to the intent that when we have discovered them before God and his Angels, we may bow under his majesty which shall not be dreadful unto us, because we be reconciled unto him by the means of our Lord jesus Christ: And that forasmuch as we cannot live in this world without feeling our vices and imperfections overmuch: it may please him to guide us continually by his holy spirit, until he have clothed us thoroughly with his own righteousness. That it may please him to grant this grace. etc.   

The. Cxviij. Sermon which is the eight upon the xxxj Chapter.  
35 O that I had somebody to hear me, my mark is that the almighty should answer me. Let mine adversary wright a book.  
36 If I bear it not upon my shoulders, I will take itto me as a crown.  
37 I will reckon all my steps, I will present myself to him as a prince.  
38 If my land cry out against me, or if the furrows thereof do weep together.  
39 If I have eaten the foy son of it without silver, or if I have oppressed the owners of it with sorrow.  
40 Let it bring me forth thistles in stead of wheat, and darnel in stead of barley. This is the end of Job's words.  
WE have seen heretofore how job complyned that God hearkened not too him that he might obtain reason at his hand. Truly in saying so, his intent was not to blaspheme, as though God had been cruel & unjust to him: but his meaning was that he knew not why he was so afflicted, & that it was not lawful for him to go too law with God, though he knew not the reason of it. Proceeding herewithal he addeth now, that all his desire was that God should answer him. Wherein he doth us to wit, that if God would be so gracious to him as to show him why he was so tormented: that knowledge should suffice him. Howbeit that there was no apparent reason why he should be handled so roughly, seeing his life had been without blame, and that he had endeavoured to walk in holiness. True it is that this word answer may be expounded two ways: that is to wit, that God should come before him as his adversary party, and lay forth his reasons and articles: or else that he should answer, that is to say, that he should declare himself to be on Job's side. Howbeit, forasmuch as heretofore he hath oftentimes said, that if God would condescend to show the cause of that his justice, it should suffice him: I take this text as if it were said, I desire no more but that God should show me the reason why he scourgeth me: For as for in common respect I utterly despise and defy the whole world. Let me have a strong party to put in accusation against me, yea and let him make a great book of it: It shall not grieve me to carry it upon my shoulder. For it shall be no heavy burden to me, but rather it shall be a crown to me, and an ornament to deck me withal. Now we see in effect what job meant to say namely that he had been no such man as he was reputed and taken to be: according as we see how his friends condemned him for a reprobate, because he endured so great torments, and it seemed unto them that God meant to utter his vengeance, to the intent that job should be a mirror of wicked men, whom God doth utterly destroy. job therefore protesteth that he is no such man, and therewithal desireth no more but to have audience. Before whom? not before men only: but that God should answer him, that is to say, that God should make his righteousness to be known, and then would he maintain, that his suffering was not for his sins, namely if the thing might be thoroughly considered, and that God would pronounce sentence as by way of ordinary process, and not by prerogative of his high and secret power, so as men might not know why he worketh after that manner. And we have seen heretofore, that it is not without cause, that job should make that wish. And why? For diverse times God chasticeth us according too the threatenings that are set down in his law: that is to wit, that when we be punished, it is by reason of our sins: and that is the most ordinary manner. You see that god suffered not our misdeeds unpunished, and after he had given us a rule whereby to live well, he added threatenings, saying: If ye break my commandments, I will punish you with war, pestilence, and famine, with sickness, poverty, and divers other things. Well then, if we be beaten with God's rods, it behoveth us to lay our life too his law: and if we found ourselves to have done amiss, there our indictment is thoroughly framed, and our judgement already given upon us, and there remaineth nothing but execution. Thus you see the ordinary manner that God useth in chastising men. But in job he had an other respect. For he punished no him for his sins, (not that he deserved it not) for there is no creature so righteous that can exempt himself from God's corrections: But yet for all that (as I have declared afore) God had not a respect to Job's offences, he punished him not in that measure by reason of his misdeeds, but to try the faith and patience of his servant, and also to make him an example to all the world. In the mean while job had his mouth shut, so as he witted not what to say: and therefore it behoveth us not to inquire any other cause why he was handled so roughly: It is a secret unknown to men. Then is it not without cause that job desireth God to answer him, that is to say, too enter into plea with him, and to suffer him to maintain his own soundness, and to let him know why he endureth such torments. But herewithal let us mark, that it is not lawful for men too challenge God after that sort. For it is good reason that he should handle us after his own pleasure, and that we should stoop to him although the cause of his judgements be not apparent unto us. Then if it please God to visit us with rigour, and we see not why he doth it: yet must we keep our mouth shut that we murmur not against him, and nevertheless have it open still too glorify him, confessing that although his judgements be a bottomless deep, yet they cease not to be just and rightful. Thus ye see what we have to note. For in good faith, there is not a more terrible thing, than if God should enter into law with us. If he set himself against us, alas, what shall become of us? Then if we fall too provoking of him, and desire too go too law with him, is not to our great confusion? And this doctrine is well worthy to be noted. For we see how men do daily fall to murmuring and grudging in themselves. And what else is that, but to provoke God, and to desire to go to law with him? But shall we bring our matters well to pass? True it is that they which skirmish after that fashion when they be afflicted, say not that they would have God to be against them: but in the mean while, that is the mark which they shoot at. For if a man be impatient in his affliction, and hold not himself in quiet by yielding to God's good will too take correction at his hand: I pray you doth he not lift up himself, to the intent that God being so provoked to wrath, should maintain his own right? Let us keep ourselves from quarreling with God when he striketh us with his rods, that we have him not our deadly enemy: and let us learn rather to submit us unto his hand, and to like well of that which he doth, although the reason thereof be hidden from us for a time. Surely we aught too desire earnestly, that it may please God to show us why he scourgeth us: Howbeit that must not be done to any other end, than too profit ourselves by his corrections, and to apply our chastisements to our instruction, when we know the cause of them. Therefore when every of us feeling his own sins, is sorry that he hath offended God, and ashamed of his own lewdness, and thereupon humbleth himself, seeking remedy to turn away from his evil: I say when we by all means endeavour to apply God's corrections too our own use, and to make them turn into such a discipline, as we may show ourselves not to be utterly past amendment: we may well after that manner desire God to make us understand why he scourgeth us, to the end that his corrections be not in vain. But if he list to use his power, and too hold us there as it were in ignorance, so as we know not why he useth so great rigour against us: yet must we in such extremity cast down our heads, and flee for refuge unto that which I have declared already, namely that God is righteous in all respects: and therefore that although we know not the cause why he afflicteth us: yet we must not cease too glorify him continually. Lo what we have to mark in this strain. And heerewithall let us come to that which job sayeth: My mark (sayeth he) is that the almighty should answer me. If mine adversary wright a book, and it behove me to bear it, I will not be ashamed to carry it. I shall not be like an offender that is endited and condemned: but that book shall rather maintain my soundness: I durst (saith he) dock myself with it as with a crown. When job speaketh so, he meaneth that all the accusations which were laid against him, were false: and that he had been wrongfully slandered, considering that he had lived innocently. Howbeit in saying so, he meaneth not that he had been utterly clear, so as there was no fault to be found in him. For (as it was seen yesterday) he hath confessed himself a sinner, yea and protested that he hide not his faults as men are wont to do, and according as we see men's hypocrisy to be such as every man would fain hide himself with vain and trifling lurkingholes. job declared that he intended no such thing, but that he freely condemned himself when he had done amiss, yea and tarried not till men of authority reproved him: but suffered himself to be shamed by the most despised sort, and humbled himself so low, as too receive correction by those which were not worthy to look upon him. So then in this text job meaneth not that he was utterly without sin or stain, (for then were there contrariety in his words) but he layeth forth his case according as we have seen: that is to say, that he was not as a reprobate, and that although God handled him roughly, yet followed it not that he did it for any heinous faults of his: but for some other secret cause. We see then in effect, that job meant not to exalt himself against God with such pride as many do, which uphold themselves to be righteous, yea even without feeling the sins that they have committed. And although he had lived as an Angel, yet notwithstanding he knew well that God might found sufficient cause in him to punish him. Nevertheless he maintaineth his own uncorruptness, to the intent to separate himself from the number of the despisers of God. Hereby we be taught, that there is a mean for us to maintain a good case. We know that they which are most faulty are by their good will most bold to justify themselves when they are rebuked. And although their condemnation be apparent enough, and every man doth see that they be nothing worth: yet notwithstanding they will be most shameless in maintaining themselves to be faultless, and affirm themselves too have great wrong to be reproved. But contrariwise, although God's children have endeavoured to walk aright: yet notwithstanding the first thing that they do, is that they yield themselves guilty, and acknowledge themselves too be wretched sinners. Thereupon we see that if a man go about to justify himself without exception, he undertaketh war against God. For whosoever sayeth that he is no sinner, intendeth to make God a liar, as sayeth S. john in his Canonical Epistle. God hath pronounced one general sentence upon us all, and experience also aught to show us, that all of us aught to flee too God's mercy for refuge. He than that will justify himself without exception, warreth manifestly against God, and iustleth with him. And what shall he win by it in the end? Nothing: But what must we do after we have acknowledged our faults? If we be repronved for any thing, and feel our selves guilty, let us cast down our heads and acknowledge ourselves to have deserved, that God should put us too such shame, as to be condemned by men (yea even of the bacest sort) and to have them to be our judges. But if we know not that we have offended in the thing whereof we are accused: Gods meaning is to humble us after another sort: Nevertheless it behoveth us to receive correction patiently. Finally, if men reprove us, and will through rashness bear us down that we be offenders, whereas we know the contrary: It were hypocrisy for us to grant that such slanders are true. If a man were accused of robbery, of whoredom, or of murder, and were clear of it, so as he might protest before God and his Angels that there is no such thing in him: If he do condemn himself he doth evil. So then we may well maintain our clearness after the manner that job doth: not only in respect of our honesty, as the vainglorious sort do, which will not in any wise be touched at all, but are so tender of their honour as they cannot suffer it to be touched, not not though they have desamed themselves, but would have their shame covered, & yet in the mean while they themselves blaze it abroad, so as every man knoweth it. We must not go that way to work, but every man must in that case judge of himself as he aught to do of his neighbours: and we must learn to condemn the evil, and to allow the good, without accepting of persons. Lo after what manner we may maintain a good quarrel. And that is the cause why job sayeth, if God would answer me, though all the men upon the earth should bend themselves against me, and that mine adversary party, allege all that is possible: I shall be so far off from being ashamed to bear it, that I shall take it as a crown to deck me withal, It shall be an ornament unto me. But herewithal let us mark also, that when we intend to maintain our own innocency: It is not enough for us, to hide our shame before men: but our principal point must be, that God may be as our warrant, and answer for us. True it is that the answer where of job speaketh, is meant as I have declared: that is to wit, that God should as it were enter an ordinary process against him, and show the cause why he scourge● him: but yet therewithal job pretendeth, that if God would give him liberty to maintain his case, all would make on his side, and they that had rejected him because of his extreme afflictions, should be found liars. So then (as I have touched afore) we see it is to no purpose to have escaped from men, but we must specially have an eye unto God, to bring our good case before him, that he (as I said) may warrant it, and we receive sentence of discharge at his hand. And would God that this were well printed in our hearts. For we see nowadays that all is one with us, so we may be released before the world, we seek nothing but that: and so is God despised. For there is none of us which thinketh that ever he shall tender an account before him. But we look that no man may bite us, and that if any man come to assail us, we may have wherewith to keep him off. Therefore when we be so escaped from the world, we think all is safe, and so in the mean while, that is the thing which maketh us bold to exalt ourselves the more against God: wherefore let us think well upon this doctrine, that is to wit, that it is a wretched reward when the world shall sooth us, and God allow us not: And therefore above all things, let every man examine himself what he is, and let not that be done after his own fancy, but according to God's law. For we know we be no competent judges, but it behoveth us too receive judgement by the law, and by the things that are said and contained there. So then let God's seat be set up by having his word before our eyes, and let us consider thoroughly whether we have walked as he commandeth, and whether we have not swerved from his word: and if we have done amiss, let us learn to condemn ourselves. And furthermore if he grant us the grace too obey him, although there be many vices in us, yet notwithstanding so that our chief mark have been to obey him, let it content us to be allowed of him though the world condemn us, and let it not grieve us that the world chargeth us with slanders, so that God reach us his hand and accept us, and show that he liketh well of our life. When we be at this point, let the dogs bark at us so long as they cannot bite us: and although we seem (by the report of our enemies) to be the wickedest men in the world, yet let us bear all things patiently. This is the thing that we have to mark in this text. And so we see that there are two points to note. The one is that we must not give ourselves to ambition and vanity, to seek our own praise before men, & to exempt ourselves from God's judgement: but contrariwise it behoveth us too feel how terrible God's wrath is, and to examine well our own consciences, to the end we be not faulty before him. When we have obtained this, (that is to say, when God hath granted us the grace too walk uprightly, so as we be sure that he alloweth us:) let us bear the slanders and false accusations of the world patiently, and tarry till God show our soundness openly, and make it to shine as the break of the day according as he hath promised too do. And that is the second point. Yet notwithstanding as touching that job sayeth, that he will bear the book that shall be made against him as a crown, that is to say, the process whereby he shall be charged after that sort with his faults: It is not meant that it is always an honour unto us afore men too have a good case. And surely it is unpossible to find a better case than Saint Paul's was, and that he had served God faithfully in his office, and yet notwithstanding he failed not to be charged and accused falsely. And what doth he? For as much as he seeth that men are blind and ignorant, and judge wrongfully: he appealeth to the day of God. I appeal (sayeth he) to the day of the Lord. You see that saint Paul is constrained too use such remedy, according as oftentimes it cometh to pass, that we be defaced, and that the world holdeth us for wicked, so as we be disgraced, because the wicked are so shameless, that all is one with them to speak evil of men by hook or by crook. But yet in the mean while we shall not cease to go still with our heads upright. And why? For we may appeal unto God for our warrant, as we see the Prophtes do. When jeremy sayeth, Lord if I be a deceiver, thou hast deceived me: It is because it was laid to his charge that he did nothing but beguile the people. Well (sayeth he) if it be as you say, then hath God deceived me. When he speaketh after that manner, he meaneth not that there is any deceit or guile in God, but he doth boldly repress all the slanders that were laid upon him, saying: Arm yourselves against God, for I know that he will maintain my quarrel. And Esay reporting that he was rejected of men, and as greatly reproached and despised as could be: saith, yet will the Lord answer for me. So then whensoever we be defaced and oppressed by men, and blamed by the whole world: yet shall we not fail to have a crown of glory, if we have record before God. And that is the cause why job sayeth that he will overthrow all the slanders that shall be laid against him. Not no (sayeth he) I will not come as an offender that is condemned already in himself, before that informations be put in against him (for he is convicted in his own conscience of the misdeed that he hath done:) but I will come as a Prince. And undoubtedly the children of God are the judges of their judges when they be wrongfully oppressed by men. It is certain that they dare more boldly appear, referring themselves wholly unto God, and resting in him, than those dare which condemn them through malice, violence and tyranny. Whereas the enemies of the truth do now adays condemn the faithful to be burned, and in doing thereof do sit under their clotheses of Estate: do we not think that gallows is more honourable whereon a martyr shall be tormented, or a stake that is set up for a child of God to be turned at? Yes: For that surmounteth all the thrones of the world. Kings & Princes together with all their judges, must needs through their wickedness vnhallowe the seats that are hallowed and dedicated unto God. And forasmuch as they sit in them, they must needs be full of filthiness and infection, because they follow not the will of him which hath set them there, and so they make those places shameful and detestable, which notwithstanding of theirselues are honourable. Contrariwise, although a stake or a Gibbet be a lothsomething to the worldward: yet notwithstanding it is certain, that when a Martyr and a child of God bringeth a good conscience thither, and suffereth there in a good quarrel: he sanctifieth the same which was after a sort cursed. So then it is not for naught that job saith, that if god willbe so gracious to him as to answer him (that is to say, to give him leave to maintain his Innocency and to hear him declare his life) he will come with a lofty countenance like a prince, and not drooping like an offender: and he will boldly receive all the books that can be written against him, taking them as an ornament, crown, or garland. This is it also which aught to comfort us, namely, our walking in uprightness before God, and our endeavouring to serve and honour him. For then if the world be unthankful, and men do us wrong and degrade us, it maketh no matter, so we can protest before God, that our case is good, and also that we be able to show that it is so, when we be drawn before men. For it is a shameful thing to say, God is my witness, when the rest of our doings are not answerable to it: according as many men call God to record rashly, and yet it is known to be clean contrary. But if we will be allowed of God, we must so deal as the world may bear witness of our uprightness when it cometh to the hearing: and we must have our mouth open to declare how the matter goeth, and to disprove the slanders that shall be laid against us: Furthermore, when we have this, (that is to say, when we have good record that we be not faulty before God,) and can also show the same in deed: Then although men make books against us, (that it to say although they deface us with so many blames and slanders as shall seem to be huge mountains:) yet shall the same be no heavy burden to us, because we shall be upheld by God's hand, and rest ourselves upon him. But rather we shall make it a crown or garland unto us. For it is much better for us to be so blamed of the world, and that God should allow of us: than to be flattered on all sides, and that the same should excuse us, according as we see there be many that take liberty to do evil and to despise God, because the world sootheth them. For what is the reason that so many men run out of square, and give themselves the bridle to all evil: but because they have been spared, and men's eyes have been shut to wink at all their wicked doings? Lo what is the cause of their destruction. So than it is much better that our Lord should be our warrant, and in the mean while the whole world be against us: than to be praised and commended of the world, and in the mean while to have heaven cry out for vengeance against us. We see how the Pope is exalted nowadays in his holiness, and that although he be a monster and a devil incernate: yet do all men bow to him, and give greater titles of honour to him, than to God. And in the mean while, is not this a cause to augment his damnation more and more? As much is to be said of them that justify the world, too the end the world also should receive and flatter them in all their sins. But contrariwise (as I have said) let us learn too look continually unto God, and in the mean while if he suffer us to be unjustly condemned of men, let us suffer it patiently, and not cease to bear our heads still upright. Furthermore, (according to that which is said here, concerning the reckoning of all our steps) let us be ready to yield an account whensoever we shall be accused of any crime. Let us not think too scape God's judgement by concealing any misdeed in us: but let us consider that it behoveth us to answer for ourselves, and that although men do justify us, yet they cannot hide the things that are in us from God. Now after that job hath spoken so, he added his last protestation for a full knitting up. If my land (sayeth he) have cried against me, or if the furrows thereof complain that I have eaten the foison of it without money, or if those that have tilled it complain of me that I have oppressed them: let me eat Tristles instead of wheat, and darnel instead of barley. Hereby job concludeth that which we have seen afore: that is to wit, that although he had been grievously afflicted by the hand of God, yet notwithstanding men aught not to have condemned him as though he had been a greater offender than others whom God spared. And why? For (as I have said) God keepeth not all one rate in afflicting men. Sometime he punisheth them for their sins, and otherwiles when he intendeth to visit his own servants with extreme rigour, he reserveth the cause of their afflictions to himself. For although they have served him and endeavoured to frame themselves wholly to his righteousness: yet will he not therefore forbear to sand them right great afflictions. In that case we know not what to say, until the last day when God shall manifest the things unto us which now are hidden. So then job showeth that we must not esteem his life according to the state wherein he is. For although he be the miserablest of all men to outward sight: yet doth he protest that he had a desire to serve God. And wherein showeth he that? we have heretofore seen many of his protestations, and now this is the last, that his land cried not out against him. True it is that the earth hath no mouth to cry nor complain, nother hath it feeling to suffer any wrong at our hand, nother seemeth it that we do the earth any wrong: insomuch that although it could speak, yet a man would not say that it had cause either to cry or to weep or to make any complaint against us. What doth job than mean by saying that his land complained not, and that his furrows wept not? He meaneth not that the earth of itself hath cause to complain: but the holy scripture useth such manner of speech, to make us perceive the better and with greater vehemency, that if we do amiss before God, the creatures shall be against us, and bear witness against us. As how? If we have oppressed the poor labourers that till the earth to give us food: If we have used extortion against them, or if we have plucked away their goods: not only they shall bear witness against us, but the earth which they have tilled shall also depose against us. And why▪ For they have bestowed their sweat there, and that is as their blood. Now it is a great cruelty in us, when we think not how the earth on her behalf hath opened her bowels according to the order that God hath fet, and yielded her fruit when she was tilled. The earth them hath done her duty & wrought with her labourer, as if there were a mutual agreement betwixt them, and yet notwithstanding behold how the Seagulfes devour the foison of the earth, taking away men's goods, and doing them a thousand extortions. Then if the labourer complain, must not the earth also on her part answer which hath been as it were tormented. Ye see then why the holy scripture useth such speech, we see the hardness that is in us, in so much that if a man tell us of our sins, we think ourselves quite discharged, if we may found some pretty starting hole. And although we be convicted of them before God, yet are we not so afraid as to be sorry for them, or to feel how dreadful the wrath of God is. Therefore it behoveth us to be spurred, not as asses, but as folk that are utterly hardened: Insomuch that when God striketh upon us with main strokes as upon stones, he can no more soften us or make us to yield, than stithies or anuildes, except it be by force. Thus ye see what we have to mark. And so, as often as the scripture speaketh after that manner, namely that the earth crieth out and that her furrows ask vengeance: let us understand that God reproveth our stubborness, and showeth us that we be so blinded in our sins, as we cannot come to knowledge except he draw us to it by some violent means. Mark well that point. So therefore let us not continued hard-hearted when we see our Lord useth such vehemency against us to wake us withal: but at leastwise let us then enter into the examination of our faults, and be cast down before him. Lo what we have to mark. And therewithal also we must come from the earth to the men. It is said that a righteous man will have a care of his horse, his ox, and his ass: but the wicked men will turmoil their brethren and neighbours, in eating up the sustenance of their life without any equity. Therefore when we hear any speaking of the earth and the beasts: let us understand that it is to the end we should be the more indifferent towards our neighbours, which are our flesh and blood, and of the self same nature that we ourselves are: So that if we use any tyranny and cruelty, that thing must needs be fulfilled on us which is said in the holy scripture, namely that our withholding of the wages of such as have travailed and taken pains for our profit, shall cry unto heaven, and all creatures shall bear witness of the wrong & extortion that we have done to our neighbours, according also as the Prophet Abacuk speaketh of it, saying that the walls of the houses which are builded with deceit & extortion shall cry out loud and shirle, and play the quirresters in that behalf (as they term them:) so as they shall answer one another on either side: the one side singeth, behold blood: the other, behold murder: the one behold deceit: the other, behold cruelty: the one behold pilling & polling: the other behold covetousness: the one behold perjury: the other, behold robbery: and another, behold spightfulness. So then let us mark well, that according as we shall have abused the creatures of God, so must they ask vengeance against us at the latter day. And therefore let us take warning hereby to walk with such conscience, as we may go with our heads upright, not as perfect before God to bear out his judgement and vengeance, but rather as it may please him to receive us by his infinite goodness, & so to guide us by his holy spirit, as we may apply our endeavour to serve him with a good conscience, according to the grace he shall have given us.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may have our whole recourse unto his mercy, and therewithal every of us so enforce himself to walk in pureness of life, as we may be able by the power of his holy spirit, to resist all temptations, and to follow whether soever he call us, and justly protest that we have served the living God, and sought nothing but too glorify his name as it becometh Christians too do. For the performance whereof, it may please him too grant: that all the time of our life, we may seek altogether to please him, and by that means edify one another, too draw even the silly ignorant sort to the light of the Gospel, whereunto our good God calleth us by his grace: and that to the same end it may please him, etc.    


The Cxix. Sermon, which is the first upon the xxxij Chapter.  
THese three men left speaking to job because he esteemed himself to be righteous.  
2 And Eliu the Son of Barachel the Buzite, of the house of Ram, was angry and sore displeazed with job, because he said he was more righteous than God.  
3 Also he was angry with this three friends, because they had made none answer, and yet condemned job.  
THat we may far the better by that which is contained here, and by the things that we shall see hereafter, we must bear in mind what we have seen heretofore: namely, that job having undertaken a good case, did handle it amiss: and that those which came to comfort him, having undertaken an evil case, used good arguments & apparent reasons, whereof profitable doctrine might be gathered. And therefore there was a fault in them, because they laid not a good foundation: and there was a fault in job because he builded amiss upon a foundation that was good in itself. And that is the cause why it is said now, that Eliu the Buzite was angry & inflamed with wrath, because those said men had not disproved job, and yet notwithstanding had condemned him: and also that he was angry with job, because he went about to justify himself about God. So we see that this anger of Elius was not without cause, aswell against job, as against his three friends that came to comfort him. For although job had a just and reasonable quarrel, yet did he far overshoot himself: and although the other alleged very good reasons, yet did they resist God: for their reasoning was to an evil purpose. Now in the mean whole it is said, that Job's three friends left off to dispute any more against him, because he thought himself to be righteous. We have seen that job made not so great account of his own righteousness, but that he thought there were many faults to be found in him, and therefore on the contrary part, he protesteth himself to be a wretched sinner. Howbeit he would not condemn himself at the will of those which judged amiss of his affliction. The opinion and imagination of Job's three friends, was that job was a castaway before God, because he was handled so roughly. But it is said that we aught to judge discretely of the party whom god correcteth. For we must not conclude that every man is punished according to his offences. Some times God spareth the wicked and winketh at their misdeeds, and that is to their sorer damnation: For they shall pay right dear for God's goodness in tarrying for them so patiently. Then if God do sometimes make no countenance of punishing those that have deserved it, let us not therefore think that they have made the better market, nother let us justify than because God spareth them. And contrariwise when we see a man beaten with God's scourges: let us not therefore think him to be wickeder than all the rest of the world. For it may be that God will try his patience, & not punish him for his sins. Now job would not consent to this fond doctrine of his friends: and that is the cause why he seemed to them to justify himself, though he meant no such thing. And therefore (as hath been heretofore showed) let us beware of undertaking any evil quarrel. For we shall be blinded, and it will seem to us, that if a man agreed not fully with us, he is so condemned as we aught not to have any further talk with him. But before we enter into disputation, let us be well assured of the truth. There is nothing worse than to be to hasty: we know that these ordinary proverbs are continually put in ure amongs us, namely that haste maketh waste, and that a foles' bolt is soon shot. seeing it is so, let us learn to hold our judgement in suspense, until we be thoroughly assured of the truth. And herewithal let us mark, that oftentimes it may happen that we shall be wrongfully condemned before men. And although that such as do backbite us have their mouths stopped, and have not any reason to convince us withal: yet they will not cease to be carried away with such spite, as to slander us, and to cast forth wicked words against us. Hereby we be warned, that if men be so malicious as to condemn us without proof, we must not take it to much to heart: For it is no novelty: It happened to job that excellent servant of God: and at this day we see that the papists think enough, to have decreed that their lewd errors, superstitions, and false doctrines, are good. For they step to it with a maysterly style, that it is enough for them to have determined it to be so. There is no entering into disputation, nor any searching by reason how things go. For to their own seeming they have all authority, and thereupon they thunder against us. But in the mean seazon we know that truth is on our sides and we are fully resolved of it. Wherefore let us resist such temptations, and not be abashed at them, seeing that at all times they that had no reason for themselves, have notwithstanding not ceased to condemn the good case boldly and without remorse of conscience. seeing then that the devil blindeth them so: let us always keep on ou● course, & stick steadfastly to the truth that we know. And for our own part also let us take warning to walk more leisurely when we have been anywhit to hasty. For oftentimes it will fall out, that the children of God shall be overseen, & not have stay enough of ourselves. Therefore let us not go on still, neither let our rashness be matched with wilfulness. Truly it is a hard thing: For he that hath once overshot himself, doth commonly become wilful. Howbeit when we have done amiss we must not continue in evil, but rather learn to restrain ourselves, saying: I have here exceeded measure, & I know well I have not bridled myself with such modesty as I aught to do. What is to be done? O, I must not harden myself: but seeing I have taken a wrong way, I must return back again. You see then that by the example of Job's friends, the holy ghost warneth us, first, to be well advised that we take no quarrel in hand rashly against God: and secondly that if we happen to be overseen we must not in any wise be wilful, nor proceed in our evil, but acknowledge our fault and labour to amend it out of hand. As concerning Eliu of whom mention is made here, it is not without cause that the scripture showeth us of what stock he came, according as he is named the Buzite, of the house of Ram. For here we see first the auncientnesse that we touched heretofore: & the▪ principal point also which God meant to declare unto us, is that there hath always remained some good seed of religion among those that were wrapped in many fond fancies. And that is a very notable point. For we know that the world did out of hand fall away from God, and all men turned aside to corruption and lies. I mean even immediately after the flood, notwithstanding that the vengeance of God were so horrible and worthy of remembrance, and that the children of No which had escaped, (having lived a long time after) might tell their children and successors after what manner God had taken vengeance of the wickedness of the world. For notwithstanding all this: yet they fell all away and forsook the right religion, turning aside unto lies, idolatry, & all other disorders. Herein we see that men are exceeding frail, and that there is nothing harder than to hold them in the fear of God & in good religion. True it is, that in respect of evil, we be but too steadfast, we cannot be bowed aside: and if a man would go about too amend the evil in us, he knoweth not at whinch end to begin, nother can he bring it to pass, because there is such a piteous hardheartedness in us. But as for goodness: we forego it by-and-by: there needeth nothing to thrust us from it. We have a fair mirror hereof showed us in this, that men went astray, and forsook the pure knowledge of God so soon after the flood, notwithstanding that they were told of it. And here withal we see in this example of the person of Eliu, that God hath always left some good seed in the midst of darkness, and that there hath always been some good and holy doctrine. And why? To the end the unbelievers should be left unexcusable, so as they could not allege that ignorance reigned over all. For whereof came it, that God was not served and worshipped purely, but for that men turned their backs upon him? And they did not that through a simplicity, whereunto they might give some colour of honesty: but rather of a stubborn wilfulness. Men are loath to be beguiled, yea or to seem to be beguiled: but when it cometh to the serving of God, they shut their eyes, quench all the light that shined in them, and seek nothing but to give over themselves to all trumpery. This is the thing that is showed us here. But it behoveth us to way well what hath been treated of heretofore: namely that although these men were no Prophets of God, yet notwithstanding the doctrine that proceeded from them had such a majesty, as it might right well beseem the person of Prophets. True it is (as I have said) that they did misapply it. But yet notwithstanding there was an excellent spirit in them. And in very deed (as I have declared afore) the things that have been set out by them, aught to be received as out of the school of the holy Ghost. And although these personages were so excellent: yet were they not taught by the law of Moses, but were separated from the Church of God. For if the law were published at that time (which thing is uncertain,) yet were they distant from the country of jury, and had not any fellowship with them, that they might be partakers of the doctrine which God had simply appointed for his people. We see then that men which had no scripture, nor any thing save the doctrine which No and his children had spr●● abroad after the flood: are Prophets of God, and have an excellent spirit. And although they dwelled in a strange country, yet we see that God had given them a knowledge sufficient too edify all the common people. Thus ye see how the world could not be excused of ignorance. For although idolatry reigned in the time of There and Nacor, and that they themselves also were idolaters, (as it is said in the last chapter of the book of josua) and that those which came of them followed their steps: yet notwithstanding Elia which was of the house of Ram, and the other three, were exempted from the common corruptions of that time. And so we see that the pure religion was not quite abolished among them, but that they had a sufficient doctrine to lead them to God, and to convince the world of the wilfulness and ignorance that was in it. Thus ye see what we have too mark in the first place. Also when we hear it said, that God gave men over to walk in destruction: Let us mark well, that it is because he was not so gracious to all men, as to give them the peculiar doctrine which he had reserved to his own people and Church: but yet was that no excuse for them. God therefore did let all men run astray, and they were all drowned in destruction: Nevertheless there continued always some seed in their hearts, whereby they were so convicted as they could not say that they knew not God, nor had any religion, nother could any of them clear himself from it. For it abode engraven in their consciences, that the world was not made by itself, but that there was a heavenly majesty whereunto it must needs be subject. Verily Saint Paul speaketh expressly of the records which God hath imprinted in his creatures, insomuch that the order of the world is as it were a book to teach us, and aught to lead us unto God. Howbeit heerewithall it behoveth us too come to that which is treated in the second chapter to the romans, namely that God hath graven such a certainty in our consciences, as we cannot wipe away the knowledge which we have of good and evil. Every man hath not so much knowledge as we hear that Job's three friends had: But yet notwithstanding we shall never found any man so rude and barbarous, but he hath some remorse of conscience, and knoweth that there is a God, and hath some discretion to condemn the evil and to allow the good. God then hath left these traces and cranks in the hearts of the ignorantest, to the end that men might not cover themselves with any excuse, but be condemned by the indictment that is laid up within themselves. And by the way let us mark, that it was foolishly done of men to fight against God, in maintenance of the doctrine which had reigned among them. For seeing that the knowledge of God hath shined so clearly in the world, as all men might be enlightened by it, as we have seen afore: How is it possible that they should give over themselves to so gross a beastliness, as to worship stocks and stones, to honour the Sun and Moon, to make puppets, and quite and clean to forget the living God? How could this come to pass? For it is all one as if a man should wilfully run headlong against a thing at high noon, or like the stumbling of a drunken man that reeleth aside, though he see the right way before his eyes. We see then that men swerved not aside through simplicity, but that they spited God through a purposed malice. And therefore let us consider it well, to the end we run not any more to these wonted shifts, to say: I pray you if men be so dazzled as they know not any thing concerning God, aught it not to serve to excuse them? when any man allegeth this: let us on the contrary part take that for our answer, which is said in Saint john: namely, that the light shined in darkness: and we see the same by this present example. For it had been unpossible for men too have run astray into so gross and outrageous superstitions, if they had not wilfully thrown themselves into them. Their ignorance therefore was matched with wilfulness and stubborness, when they forsook the right way of salvation, and gave themselves over too their Idols. Lo what we have to bear away. And it warneth us to be the more ware in walking, while we have the light with us. I have said already, that if God be so gracious to us as to show us the way, it behoveth us to make haste, and it is no time for us to sleep, and much less to shut our eyes wilfully. At this day we see that great darkness reigneth over most part of the world. The wretched Papists go astray, and know not what they do. And why? For God hath given them over as they be worthy: and forasmuch as they have forgotten the truth, his vengeance must needs come upon them as a waterflood, to overwhelm them and drown them in destruction. But we on our side have jesus Christ, who is the Sun of righteousness that shineth upon us. And therefore we must not have our● eyes shut, but we must walk while the day lasteth, following the exhortation that is given us here, that we become not guilty of wilful defacing of the knowledge which is given us at these days. Thus ye see what we have to mark in the first place of this sentence. Now as touching the anger of Eliu, let us mark that it is not blamed here as an inordinate passion: but it is a good and allowable misliking, because it proceedeth of a zeal that Eliu had toward God's truth, when he saw job justify himself in such wise, as be esteemed himself more righteous than God. Job's friends had not this knowledge. For they held opinion against him, that he was a wicked man: and job declareth that he was not so: Not more was he indeed. Howbeit (as I have said) he exceeded measure: and although his case was good, yet did he handle it amiss, and took an evil way with it. Eliu therefore marketh Job's overshoting of himself, and his murmuring now and then through impatiency: and how that therein he went about to justify himself above God. Again he is angry at those that took upon them the evil case unadvisedly, & were not able to compass it, but were confounded in it when it came to the pintche. Behold then how Eliu is inflamed with anger, but not without cause: and forasmuch as his zeal was good, therefore the holy ghost allowed the anger and wrath that was in him. But by the way it behoveth us to mark this saying, that job intended to justify himself above God. Truly his intent was not so, and he would rather a hundred times that the earth had swallowed him up, or that he had never been borne into the world, than to have thought such a blasphemy. And truly I have told you, that as often as he overshot himself, it was not to conclude fully so, but it was through the raging of his passions, according as it is very hard for men to stay themselves, but that many passions shall oftentimes escape them. You see in what case job was, and how in the end he always condemned himself: and when he had done amiss, would not excuse it. How is it said then that he intended to justify himself above God? This saying containeth a good and very profitable doctrine. For here we be taught, that we may sometimes happen to blaspheme God, when we think not of it. In what sort? In pleading against him. If we allow not all things to be good which God doth, and specially when he afflicteth us: It is certain that we would make ourselves more righteous than God. True it is, that we will not say it, neither will we think it: but the thing showeth itself. And it is enough to condemn us, if we do not glorify God's justice in allowing it to be rightful. This will be the better understood by an example. Behold job knoweth God to be righteous, yea and he unfeignedly acknowledgeth him so to be: and as for his own part, he acknowledgeth himself a wretched sinner, and that there are many faults too be found in him, yea and that if he should quarrel against God, he should be vanquished a thousand times before he could answer to any one point. job then meaneth not directly to justify himself above God, not nor to make himself equal with him: but in the mean while what sayeth he? I marvel why God afflicteth me thus? What fault is there in me? And again, I am a poor creature, full of infirmity, and is it meet that God should stretch out his strong arm against me? Why doth he not kill me out of hand? When job runneth out into so many murmurings and grudgings: no doubt but he justifieth himself above God. And why? For it seemeth to him that God is unreasonable in afflicting him so: and because he knew not why it was done, he desired God to come thither as his adversary party. afterward again he is angry that God consumeth him not out of hand, and that he sendeth him not quite away. Seeing then that job had so heady passions, no doubt but in so doing he made himself more righteous than God. And this is it that I told you even now: namely, that we shall oftentimes blaspheme God in our passions, ere we think of it. Which thing aught too 'cause us to take the more heed, that we give not our passions the bridle, lest we fall to such wretchedness as to blaspheme God ere we be ware. This doctrine than is very profitable for us, when the holy Ghost telleth us that all such as grudge and murmur in their afflictions, and cannot submit themselves too the mighty hand of God, to confess that all his doings are rightful and reasonable: do make themselves more righteous than God: and that although they say it not, but protest a hundred times that they never meant to think it: yet nevertheless, it is so indeed. And behold a competent judge hath given determinate sentence upon it, and therefore there is no kicking against it: for we shall gain nothing by it. So then, what remaineth, but to learn first and foremost too condemn ourselves, and too bring our indictment always ready made, when we come before God, and too say that we be wretched sinners? And furthermore, that when God's judgements which he shall execute upon us, seem oversharp unto us: let us bear them patiently without making any great inquiries. If we think it strange that God should handle us with any great rigour, and see not the reason why he doth it: or if the misery seem too hard, and that God spareth not our frailty, nor hath such pity of us as he aught to have: let us not give bridle too our fancies to consent unto them, but let us always bear in mind, that God is righteous howsoever the world go. True it is, that we shall not perceive the reason why he doth it. And whereof cometh that, but of our own infirmity and rudeness? Is it meet that we should measure God's justice by our wit? What a presumptuousness were that? What reason were in it. So then let us learn to glorify God in all things that he doth: and although his hand be rough towards us: yet let us not cease to confess still: Alas, Lord if I go to law with thee, I know well my case is overthrown. Behold how jeremy proceedeth in that behalf, and showeth us the way in the things that we have to do. For although things were in so great confusion as he might have been carried away in a madness too murmur with the rest of the people: yet notwithstanding he useth this preface, Lord I know thou art righteous: Truly I would fain enter into disputation with thee, I am provoked thereto by my fleshly desire, and because I see things so far out of order, I would fain inquire the cause why thou workest after such a sort: For I am tempted thereunto. Howbeit Lord, before I take leave to ask why thou dealest thus: I protest first, that thou art righteous and unpartial, and that nothing can come from thee which is not worthy of praise. Thus ye see that the manner of proceeding, which we aught to hold, so often as we have too deal with God's incomprehensible judgements: is too consider that our wit is not able too mount so high, and that they be too deep a dungeon for us to go down into. And let us practise this thing chiefly in ourselves. For inasmuch as men are full of hypocrisy, they always believe themselves to be clear and guiltless before God. And although they be not fully persuaded of it: yet they bear themselves in hand, that God hath no cause to pursue them with so great rigour. Every man flattereth himself too lessen his own sins, although he be fully convicted. Well (sayeth he) it is true that I am a sinner, yet am I not of the worst sort in the world. And why know we not the greatness of our sins? Because we tie scarves afore our eyes. Forasmuch then as we are puffed up with pride: it standeth us in hand to practise this lesson, specially when God afflicteth us: namely, not too enter into quarreling with him, although his chastisements seem overrough to us: But too acknowledge that there is a measurableness in all his doings, and that he is not excessive: to the end that the same may teach us too frame ourselves quietly unto his william. And whensoever Gods chastising of us, is not in respect of our sins: let us assure ourselves that the same is a singular grace, and a special privilege which he giveth unto us. For there were always just cause too punish us, although we were the rightuousest persons in the world. But now are we far off from such perfection. What might God then do unto us? Nevertheless, if he visit us too try our patience, and grant us the grace too suffer for his name's sake, when he might punish us for our sins: let us understand that he doth us an excellent great honour. And therefore let us humble ourselves, and every one of us in his own behalf have the modesty too say, well, I would fayne that God should use me after another fashion, (for to my seeming he passeth measure in afflicting me:) but yet for all that, I know he doth it not without cause, and sith his afflicting of me is not for my sins, it is so much the more favour that he showeth me. For I have deserved much more: and therefore it behoveth me to stoop, and to submit myself wholly to his good will. You see then that the mean whereby God may be glorified through us, and we yield unto him the righteousness that is his: is by keeping our mouths shut, according as Saint Paul treateth thereof in the third too the Romans, saying: too the end that all mouths might be stopped, and all the world acknowledge itself too be indebted unto God, and that he only should be justified. After what sort is it that God shall be justified by us, according too Saint Paul? To wit, when all of us condemn ourselves, and have not the boldness too stir against God, but do willingly confess that all of us are endangered unto him. If we be once come too that point, then is God justified: that is too say, his righteousness is commended by us with such praise as he deserveth. But contrariwise, if men exalt themselves, and knowledge not that they be endangered unto God, so as he may condemn them: nor confess the bond of debt which they have forfeited unto him: although they protest that they mind to justify him (that is to say, to confess him too be righteous) yet nevertheless they condemn him. Furthermore, whereas it is said that Eliu was so angry: let us mark that there is a great differen 〈…〉 between the anger that proceedeth of godly zeal, a 〈…〉 the anger that any of us is moved withal, either for h〈…〉 goods, or for his honour, or for any respect of his owe 〈…〉 For he that is angry, and displeased through a private passion, is in no wise to be excused: and although he all 〈…〉 ledge that it is for a good cause, yet notwithstanding h〈…〉 offendeth God in being angry: For we be too blind 〈…〉 in our own passions. Therefore mark this for on 〈…〉 point, that it behoveth us too bridle our anger, specially when we be provoked to be angry with our neighbours in any respect of ourselves. Howbeit there is one anger which is good, namely, that which proceedeth of the grief that we conceive when God is offended. Then if we be inflamed with a good zeal, and maintain God's quarrel: if we be angry we are not to blame for it: But let us mark that such anger must be without respecting of persons. For if a man be angry through a passion of the flesh: such one hath a respect too himself, and intendeth to maintain himself. And again, if he intend too show that he beareth a favour too his friends, and doth more for them than for other men: then is there an accepting of persons because we have regard too ourselves. We should rather be angry with ourselves, if we would that God should allow of our anger and wrath. And this is the thing which Saint Paul speaketh: For he allegeth purposely that which is said in the Psalm concerning our being angry, howbeit without offending. And how is that done? It is when a man entereth into his own conscience, and searcheth himself earnestly, and hath not an eye unto others so much as to himself, to condemn himself, and too fight against his own passions. Ye see then after what sort we may be angry, and at what point we must begin our anger, if we will have it allowed of God: that is to wit, every man must begin at himself, and be angry at his own sins and vices, and cast up our choler at them, in that we see we have provoked God's wrath against us, and are full of so much wretchedness. Let us be angry and grieved at that, let that be the point for us too begin at: and afterward let us condemn the evil wheresoever it be found, as well in ourselves, as in our friends: and let us not be led with any private hatred, to cast out our rage upon any man because we be fore possessed with some evil affection. After this manner shall our anger be allowable, and shall show that the same proceedeth of a true zeal to Godward. True it is that we shall not always be able too keep measure: for although a godly zeal reign in us, yet should we still do amiss in exceeding measure, if God restrained us not. Therefore in this zealousness it behoveth us too have both discretion, and stay of ourselves. But yet nevertheless (as I have said already) this anger shall be allowable, if it spring out of the said fountain: that is too say, if we hate the evil wheresoever we find it: even though it be in our own persons. Now than what is the thing that we have too mark in this strain? First and foremost, that we must not condemn all anger, and that when we see a man chafed or in a choler, we must not always take it for a vice, as we see these scorners of God do, which say: O, will you storm so? Is it meet you should be angry? Might you not use a quieter fashion? They blaspheme and despise God wickedly, according as there are many to be seen, which could found in their hearts to overthrow all doctrine: seeking nothing else but too spread such corruptions abroad, as men might not any more know God, and that his truth might be buried. And when they have so done, they would have men to wink at them, or rather to allow all their doings, and to tell nothing but fables in the Pulpit, so as there should be no rebuking of them at all. It is very well to the matter say they: can they not preach without being angry? How then? Is it possible that we should see a mortal and transitory creature, lift up himself after that fashion against God, to trample all good doctrine under his feet: and yet notwithstanding bear it patiently? We should show thereby that there is no zeal of God in us. For it is said in the Psalm, that the zeal of God's house aught to eat us up. For if we had a worm gnawing upon our heart, it aught not to grieve us so much, as when there is any reproach done unto God, and when we see his truth turned into a lie. So then let us learn, not to wink at vices, but let us discern between godly zeal and the fleshly anger wherewith men are moved and inflamed in their own quarrels: according as it is said here, that Eliu was kindled with displeasure and in a hot anger, and yet notwithstanding, it is reckoned to him for a virtue: For it is the holy Ghost which speaketh it. I say let us consider hereby, that we must not at the first dash reject all anger: but have an eye too the cause why a man is displeased. For when it grieveth him that God is offended, and his truth perverted: let us consider that that anger of his springeth out of a good fountain Furthermore, according to that which I have said, let us learn to utter our choler when we see God's honour wounded, and when men go about to darken or deface his truth, let us be moved and inflamed at it, that we may show ourselves the children of God. For we cannot give a better proof of it. Nevertheless, let us heerewithall keep such measure, as we mingle not our own excessive passions with the zeal of God, but be discreet in putting a difference between them: & again, although we hate and abhor the vices, yet notwithstanding let us labour to bring the persons to salvation. Truly the practising here of is hard. Howbeit, God will guide us, so we suffer ourselves to be led by his holy spirit, and give him the whole government of us. In the mean while it behoveth us to mark well this doctrine, because that in these days we see infinite occasions too be angry at, if we be the children of God. On the one side there are the Papists, which seek nothing but to abolish all religion. True it is, that they will pretend to maintain Christianity: but whatsoever they say, they intent nothing else but to suppress the Majesty of God. We see how God's truth is torn in pieces, and what cursed blasphemies are spewed outby them. I pray you if these things should not touch us to the quick, to be wounded with them as if a man should strike us with a Dagger: Should we not thereby show, that we know not what God is, and that we are not worthy to be taken for his children? We be so char when our own honesty is wounded, as we can by no means endure it: and in the mean while, God's honour shall be put to all shame and reproach, and we will make no countenance at all of it: And must not God then needs shake us off, and show that we have had no affection to maintain his honour? Mark that for one point. Howbeit we need not go so far as the Papists: for even among ourselves when we see these Dogs and Swine which seek nothing but to defile all things, which thrust their groins at God's word, and labour to overturn all: when we see these mockers of God, and these heathenish villains which turn all things into a scorn and mockery: when we see wicked men turken, corrupt, and mar all things with their false slanders: and when we see heretics sow their poison abroad too destroy all things: I pray you when we see all these things, aught we not to be moved? It is said, that when men bend themselves against God after that manner, it is all one as if they would wound him too death. They shall see him (saith the Scripture) whom they have pierced. God telleth us that men (in so doing) come too strike him with their Daggers: and shall we in the mean while not pass for it? God telleth us that his spirit is grieved, and after a sort in pain: and shall we but laugh at it? Again, we hear such horrible blasphemies, that the name of our Lord jesus Christ is as it were torn in pieces: There is no talk now adays but of scorning and reproaching God's name in such wise, as a man might be ashamed to hear of among the Turks. We see naughtypacks that commit on the one side whoredom and all disorders, and on the other side outrage and all violence. Too be short, we see all things utterly out of square, and do we show ourselves too be God's children and Christians, if we make no account of it? What proof do we give of our Christendom? So much the more than behoveth it us too have another manner of zeal than we have had heretofore. And when any of us is angry, let it be for our sins: and specially if we see God grievously offended. So shall we have an anger that is allowed of God, like as he had that is spoken of here, and whom the holy Ghost here praiseth. And yet notwithstanding, forasmuch as it is easy for us to serve aside: let us therewithal beware that we give not the bridle to our passions, but let us pray God so to govern us by his holy spirit, as our zeal may be altogether pure, to the end it may be allowed of him.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to make us so to feel them, as we may sigh and sob for them, and that whereas we have been overmuch hardened heretofore, by soothing ourselves in our vices, so as we could not be grieved to see the world so far out of order: we may learn hereafter to be sorry for our evil doings, and to desire him of forgiveness, to the intent he may so guide us all the rest of our life by his holy spirit, as we may seek altogether to serve and honour him in all points according to our calling. And so let us all say, Almighty God our heavenly father. etc.   

The. Cxx. Sermon which is the second upon the xxxij Chapter.  
4 Eliu waited till job had made an end of his words, by cause they were all elder than he.  
5 And when Eliu saw those three men to have no reason, he was moved to anger.  
6 Therefore Eliu the son of Barachell the Buzite answered and said, I am younger in years than you, and you are ancient, and therefore I doubted and was afraid to put forth mine opinion.  
7 For I thought with myself, the years shall speak, and the length of time shall bring forth wisdom.  
8 But it is the spirit of God which is in men, and the inspiration of the Almighty giveth understanding.  
9 The great men shall not be wise therefore, neither shall the aged have judgement.  
10 Therefore I say, hear me, and I also will show my doctrine.  
YEsterday I treated of the zeal of Eliu, which is praised to us here by the holy Ghost, and I showed whereunto that example aught too serve us: namely that when we see God's truth defaced, and his name blasphemed, the same ought to wound our hearts. Also I showed, that if we have any affection to God and his honour: then must we maintain his truth to the uttermost of our power. True it is, that every man shall not have learning to do it. But yet nevertheless, according too our ability and measure, it behoveth us to show that our mind is to resist the evil, and not to consent unto it. And there withal it was declared, that this zeal aught to be guided with reason, so as we must not be moved with overgreat headiness, but must have some good respect matched with it. And that is the thing which we read even now: namely that Eliu was not overhasty, but had given ear to all the sayings that had been alleged afore, and therein he showed his modesty. Then let us mark well, that if a man thrust himself forth rashly, without considering whether it be needful for him to speak or no: it shall not be reckoned unto him for zealousness. As for example: we see many that think it long till they may have liberty too speak, and yet notwithstanding it is possible, that some other shall be much better able: oh lay forth the matter than they: and yet (to their own seeming) they shall never speak soon enough. This hastiness can never be allowable. And for proof thereof, what knoweth he which speaketh too instruct others, whether some men be better able to do it than he? He himself had need too be taught, and he thrusteth forth himself to be a teacher. But there is yet an other fault: for when an ignorant person, or such a one as is not well grounded, babbleth: he stoppeth the mouths of such as have more grace, and better means too edify withal. Therefore let us mark well, that where modesty is not, there the zeal is rash, and not governed by the spirit of god. For God's spirit doth in deed deal abroad his gracious gifts, but he is not contrary to himself. Seeing then that he is named the spirit of discretion: it is meet for us to discern when it is needful to speak, or when to keep silence. True it is that a man may well put forth some good matter, although he be not of the most ability, but be inferior to others: Howbeit it behoveth him too deal fearfully, and to show that he cometh with adesire and readiness to take profit, and that he had liefer be a learner than a teacher. If a man go so to work, although he speak before a multitude: yet will he not fail to be modest and lowly. But if a man file his speech, and make no end of his talk, but determine upon all things: therein he showeth, that there is some vaingloriousness in him, and moreover, that he giveth not room to God's grace, as he aught to do. Thus ye see what is showed us in the example of Eliu, when he said that he waited till their words were at an end: For he knew not as yet whereunto the matter would come. And hereunto he addeth, that he bore reverence unto age. For he saw that both job, and those that talked with him, were ancient men. And forasmuch as age bringeth experience and gravity with it: Eliu thrusteth not himself forth, knowing that when God suffereth a man too live a long time in the world, he giveth him grace too be able to profit such as are younger. For he hath lived longer, and therefore he aught also to be better settled, and too have gotten some skill: And so the thing which we have too mark in the second place, is that Eliu acknowledged those that had spoken afore him, to be his ancients. And here young men have a good and profitable lesson, if they can put it well in ure. For (as I have said already) when a man hath lived long, he aught too have remembered the things that God hath showed him by experience: and those aught to serve him, not only for himself, but also to give good counsel to others which have not like experience. Also there is a gravity matched with it. For young men aught too think, that although God hath given them some understanding, yet they want much, because they have not seen much. If a man want experience, surely he shall from time to time rashly overshoot himself: for he forecasteth not the end of things, neither knoweth he where too begin: and moreover the heat that is in young men, is always contrary to reason and good understanding. Though a young man be well stayed, and also have good knowledge therewithal: yet notwithstanding youth driveth him headlong, and there is such boiling in his nature, as he cannot always rule himself. We see how Saint Paul warneth Timothy, that he should not be subject too the lusts of youth. And by these lusts of youth, he meaneth not disorderednesse in playing, whorehunting, drunkenness, or other such loose behaviour: for Timothy was a mirror and pattern of all holiness in himself, yea and Saint Paul was feign too exhort him too the drinking of wine, and yet notwithstanding he speaketh to him of the lusts of youth. And why? For in as much as he was young of years: it was possible for him to be overhasty in divers things. Now if it behoved Timothy (who passed his elders in discretion and gravity) to receive this warning: what had the common sort need to do? Therefore let young folks look well to themselves: for if they have not the honesty to harken to their elders, and too learn of them, and too follow their counsel: surely if they had all the virtues in the world, that only one vice would stain and defile them all. And there is not a more common vice, than this presumption. For in as much as young men have not been acquainted with the difficulties that are in many things: therefore they step forth boldly: they stick not at any thing: nothing (as they think) is unpossible unto them. Youth then doth always carry presumption with it, as an overcommon and ordinary inconvenience: and yet is it not therefore to be borne withal. For (as I said) if a young man have many virtues besides, and yet do trust in himself, yea and despise his ancients, and bear himself in hand, that he is able too lead all others: God will confound him with all his pride, and all the gifts that are in him shall be defaced. And therefore so much the more aught young folks, and such as have not yet seen much: bridle themselves. Yea and for as much as we see that now adays the world is so far out of order, that young folks have gathered such a devilish pride, as they be passed receiving any manner of nurture or instruction at all: Such of them as have any fear of God, aught too fight so much the more against themselves, to the end they be not carried away after the common fashion. We shall see these young roisters take upon them to be men, as soon as they be from under the rod, when notwithstanding they be not yet worthy to bear the name of children. They be but as young Cockchickins of three days hatching, and yet they will needs be great men. They aught to be kept yet half a score years more under the rod: and behold, they be (to their own seeming) fully men. And wherein? In malapartness: For they are as shameless as a harlot of the Stews, and they may not (by their good wills) be under any more awe or correction. All the world seeth this. Now seeing that this vice is common, and as it were a contageous disease: those to whom God hath given any grace, aught to bethink themselves well, and to take heed that they be not entangled with it: For they should be carried away as others are, if God hold them not by strong hand. So then let Gods children stand upon their guard, and assure themselves that if they be modest, it is very much although it have not so gay a show. And albeit that they which are desirous to set forth themselves, despise them, because they go not perking up with their nebbes: let them assure themselves, that they are much more allowed of God, and that he will bliss their honest behaviour and make them to profit more in two years, than those overhast efellowes shall do in four. We see what happeneth unto fruits. If a fruit be too soon ripe, and come soon to his perfect colour: it doth also fade away incontinently: but the fruit that is more latewarde, is of longer continuance. Even so is it with such as will put forth themselves before their time. Truly they may bear a goodly show, and have some taste in them: but it shall have no substancialnesle in it. Contrariwise, they that are shamefast and honest, and not presumptuous to put forth themselves hastily: will surely be slow. But yet in the mean season, our Lord giveth them a fruit of longer continuance. Thus ye see a good point to bear away in this sentence. True it is that modesty is a virtue convenient for all men: but yet aught young folks to mark that which is said here: namely that they must yield honour to their Elders: acknowledging that they for their own part, may have excessive passions which had need to be restrained by other men: For they are not sufficiently stayed of their own nature, and again, they have not experience to be so skilful as were requisite. Furthermore, when a young man hath behaved himself so modestly: he must in time convenient viter the thing that God hath given him, yea even though it were among old men. For the order of nature letteth not, but that when old men discharge not their duties, young men may supply the room in that behalf, yea even to ehe shame of those that have lived long, and misspent the time that god hath given them, or rather utterly lost it. You see then that the mean which we have to hold, is that the reverence which young folk bear to their Elders, must not hinder the continual maintenance of the truth, that God should not be honoured & vices suppressed. For it may come to pass that the elder sort shall be destitute of God's spirit, or else lewd persons that shall have nothing in them but craft and unfaithfulness: or else they shall be wilful and brainless. Now in such caces, aught young folks to be hold so under the yoke, that they should by the authority of their elders be turned away from God, and his word, and from the thing that is good and holy? No. Then let us mark, that this modesty importeth not that young men should become sheepish, to discern and know nothing: but that it is enough that they presume not of themselves to skirmish and cast their froth before their time. Let them harken, let them be teachable, let them be always willing to keep silence when any good matter is in debating, and specially let them beware of stepping into other men's places. That being done, if they see the elder sort show not good example, specially that they pervert the good by turning it into evil: then (as I said) it is meet that God's spirit should show itself where it is. Like as in our time, they that have been misled in the superstitions of popery: the longer they have lived in the world, have still the lesser knowledge. Now to tarry till God should serve his turn by them, (I mean commonly) it were not needful. These than are aged men that have had long experience. But what for that? They have been plunged in darkness, and there is no knowledge of God in them, nor any pureness of Religion. What then could such aged men bring, but only a greater wilfulness? For they have been so saped in their errors, and so wholly given unto them, as there is no likelihood of any means to bring them out of them. Now if God list to call young men to publish his word abroad: It were no reason that the holy Ghost should be so bridled, that young men might not speak, and old men be contented to hear them. True it is that like as God calleth some of all sorts: so hath it commonly been his will, to be served by the elder sort: nevertheless he hath declared also, that his truth is not tied unto age. So then we see now what modesty aught to be in all men generally, and specially in young men: that is to wit, that they must yield themselves quietly, too learn so far as occasion shall be given them, and not desire to vaunt themselves, nor be led with fond longing to make a show: but receive the things with silence which shall be alleged by others, and not make so much of their own painted sheath, as not to acknowledge that they have need too be guided and governed by those that are of more experience. This done, we shall not need to be restrained from judging, under the shadow of eldership, nor to go like silly beasts, and to hold all things that come out of their mouth to be as the word of God, because they say it must be so. For discretion aught to be matched with zeal, according as I have declared already, that the spirit of God containeth both of them in him. So than if there be modesty in men, there must be also zeal and discretion, and we must not only not be bridled by the authority of such as have lived long, but also if the whole world were brought against us, yet ought not antiquity too prejudice the thing that is rightful and necessary. As how? I have told you already, that if all the old men in the popedom had conspired against the Gospel, and would have other men to stand to their accustomed fashion: it is not meant that their ancientness should shut God and his word out of the doors, or that young men should be letted to maintain the truth, although that the old men set themselves against them, and would have all other men to hold themselves to their customs, because they have maintained the evil a long time. For those to whom God hath given better grace aught to step up against them. Howbeit, it behoveth us to pass further: and if any man say unto us, how now? It is above a hundred years ago since our fathers and forefathers have lived after that sort: or it is five hundred years, yea or a thousand years ago since these things have been observed, and since men have hold them for a law and infallible rule: I say if men allege this antiquity of time: yea or if a man should allege from the creation of the world: yet must not God's truth be oppressed under that shadow. So then we see now, that to be modest, it behoveth us not to be blind buzzards, but to keep a mean and measure. And this is it which Eliu meaneth by adding, I said age shall speak, and the multitude of years shall utter knowledge. But it is the spirit of God that owelleth in men, and the inspiration of the Almighty giveth understanding. Mark how the order of nature goeth afore: that is to wit, that we must give care to our elders: For when men choose governors in a City, or in a Country, if they should take young light headed and brainless fools, which have no skill to govern their own persons, the choosing of such to be their judges and leaders, were a perverting of the order of nature, yea and it were a shame, and it might seem that men intended to spite God as often as it were so. Then if men which might choose settled personages and men of great gravity and ripeness, would let them sit still in their houses, and in the mean while take fantastical fellows, and little Snales of one nights growth, and and set them in the seat of justice, when as they know not what it meaneth: It were like, as if men should marry little babes. It would please them well to be married, because it would be said unto them, you shall eat roast meat and pastycrust, and that would like them, very well. But were it therefore a marriage? Even so (say I) is it with those that are set in the seat of justice, and have neither skill not wit, but are worse than babes, because men had not a consideration to choose such as were of more gravity and experience. Therefore it behoveth the order of nature to be observed first of all: which is, that when we have men of years whom God hath endued with grace, than they should be put in office to guide others, and the younger sort humble themselves under them. For it is a shame that young men should take upon them the room of their elders, and disdain to receive instruction at the hands of those that have lived long. This pride bindeth not itself against mortal men, but is a resisting of God, who hath settled the order of nature, and would have men to observe it. As much is to be said of us preachers, and of the state of bearing abroad, and publishing God's word: for when there is a well tried man of good experience and knowledge: If men vouchsafe not to be served with such a one, but take a young man at adventure: what a thing is it? Therefore it behoveth us to have the same order in estimation. Nevertheless there must no general rule be made of it: for oftentimes it may come to pass, that God shall give much more grace to young men, than to such as have lived double their time. And therefore the said order which we have spoken of, must not hinder the spirit of God, that he should not be received where he showeth himself, and his gifts be applied to good use, according as he distributeth them. And that is the cause why Saint Paul chose Timothy, though there were many elder men at that time. For when he had seen that excellent man (as who had the record not only of men, but also of the holy Ghost) he preferred him before those that were elder. Even so dealeth Eliu here: who after he had harkened unto others, saith, he knew that it is the spirit of God which is in men: as if he should say, true it is, that we must not judge that old men do dote, except we know how the matter goeth: neither must we fail to give them room and place: but we must yield such honour to their age, as to say, well, the man that hath seen much, is able to teach us. But if we perceive that he discharge not his duty, or that he hath lost his time which he hath lived in the world: then if the spirit of God be in a young man, it behoveth him to put forth himself. Then let us mark well, that the observing of the order of nature, must not be always with such condition, that when God endueth them with any gifts of grace, they should not serve his Church, or that they should not teach, not only their equals and companions, but also even the oldest men of all. And consequently, the rich men must not stick to their age, and thereupon be unpatient, and reject all warnings, to say, how now? I have lived a long time, and shall a young▪ lad teach me my lesson? Not, but let them think thu● with themselves: I aught too have profited in such wi●e, as I might have been a leader of others: but I see neewe, that I have need to be led myself: I am a young child in comparison of those that should have been taught by me. And seeing it is so, that God hath disappointed me of the grace that was requisite in a leader: it behoveth me too be a scholar and not a master. Ye see then that old men aught too yield themselves too conformity, when they see that God hath given larger gifts of grace too those that ought too follow them, and not too go afore them. Now have we a good doctrine too put in ure, which we gather of the things set down heretofore: which is, that for the better conceiving of the thing which is contained here: let us mark that Eliu in saying that it is the spirit of God which dwelleth in men: meant too express, that when it pleaseth God that one man shall be of greater understanding than another: it is a special gift which he granteth as it were for a privilege. True it is, that generally God hath made us all reasonable creatures: and that is the thing wherein we differ from the brute beasts. God then hath given some discretion, and understanding to all men without exception: and yet notwithstanding we see that some are slow and dull, and othersome quick witted, some are fantastical, and othersome are of good gravity. Whereof cometh that? Let us understand that God holdeth his gifts in his hand, and dealeth them at his pleasure, too whom he thinketh good. This is it that Eliphas ment too express in this place, too the end that men should not think them selves too have it by natural inheritance from their mother's womb, nor as a thing belonging to them of duty, nor as gotten by their own purchase. Behold, Eliu telleth us that God hath created us all: and true it is, that we have some reason: howbeit but by measure. Yet notwithstanding if a man have knowledge and wisdom: it behoveth him to know, that God hath reached out his hand unto him peculiarly, and that therefore he is the more beholden and bound unto him. And this is said unto us, too the intent we should not be exalted with pride, nor think ourselves too be the more worth, because we have knowledge and understanding: But that we should consider, that for as much as it hath pleased God to give us that grace, it behoveth us to walk in so much the greater fear: For we be so much the more in debt: and therewithal his giving of his benefits, is too the end we should communicate them with our neighbours. Therefore if we can not use them too the glorifying of our God, and too the edifying of such as have need of them: it is curtain that we are so much the more blame worthy. This is it that we have to mark here for one point. And further, it behoveth us also too make comparison here between two degrees: that is too wit, that if it be God that giveth special understanding unto men, too discern things that pertain too this transitory life: what is too be said of the doctrine of the Gospel, and of the true and pure Religion? Have we those of nature? Can we purchase those by our own travel? Alas, we must needs come far too short. If it fall out that a man be a good school master too teach children, or a good Advocate or Physician, or a good Merchant of a City, or a good labourer in the country. It is continually the spirit of God that worketh in all these things. A man shall have need too be sharp witted, in some one thing more than in some other: like as there is required a greater skill in some handicrafts, than in merchandise. Now then, even in all these things which seem too be common and of no value in themselves, God must be fain too distribute his holy spirit unto men. But if we come to the doctrine of the Gospel: there is a wisdom that surmounteth all man's understanding: yea and is wonderful even too the very Angels. They be the very secrets of heaven which are contained in the Gospel. For it concerneth the knowing of God in the person of his son. And although our Lord jesus Christ came down here beneath: yet must we comprehend his godly Majesty, or else we can not ground and seetle our faith in him. I say it concerneth the knowledge of things that are incomprehensible to man's nature. Now if God must be feign too deal his spirit in respect of the handicrafts and worldly trades that concern this transitory life: much more aught we too think, that our own sharp wit is not able too know the things that concern God and the secrets of his kingdom, and that it behoveth us to be taught by him, and in the mean season too become fools in respect of ourselves, as Saint Paul sayeth, that we may be partakers of that wisdom. I or this is the sentence that is given thereof: namely that the natural man doth never comprehend the doctrine of God: that is too say, as long as men abide in their own natural kind, they neither know what God is, nor can at any time taste of his word, but (which worse is) it is folly to them as Saint Paul saith: For to their seeming it is an unreasonable doctrine: and therefore it is the only spirit of God that giveth us faith and enlighteneth us. And this aught too be well marked. For when we see there are so few that know God, yea and that many men which are well stricken in years, and have lived long time in the world, are stark mad in their Superstitions, and fight feercely against the doctrine of the Gospel: oftentimes it dazzleth our eyes, and we are amazed at it. Yea, but here is a text which aught too arm us against such stumbling blocks. It is the spirit of God which dwelleth in men: It is the inspiration of the Almighty that giveth understanding. Do we see wretched men blinded, & so plunged in ignorance, as they cannot come to the Gospel? Let us not marvel at it. And why? For it is man's natural kind, not to discern any whit of God's secrets, until we be enlightened. But contrariwise when we see a man that knoweth God (whether he be young or old) or if we see an old man that hath been saped a long while in the dotages of Papistry, come too right Religion, let us assure our selves that God hath wrought a miracle in that case. Also if we see young folks come to it, let us assure ourselves that God draweth them to him after a marvelous fashion. For they do not easily receive the yoke, because they be full of presumption as I said afore. Then if God tame them, and make them teachable, it is his mighty hand that hath brought them unto it. And so we see, that this text aught to serve us in two things. The first is, that seeing that by our wit can never reach so high as to know God or his truth: we aught to put our own reason from us, and to renounce it utterly. And that is the thing which Saint Paul termeth too be made a fool. Then if we will have our Lord to fill us with his wisdom: it behoveth us to become fools: that is to say, we must not bring any thing of our own, nor ween ourselves to have one thing or other: For that were a shetting of the door against God. Wherefore if we will have God to continued the grace of his holy spirit, when he shall have given us any portion of it: we must learn to exalt and magnify him as he deserveth, and to acknowledge that there is not one drop of good understanding in us, till God have put it into us. And again, the same must 'cause us to persist always in his obedience, and to walk in great fear and carefulness: seeing that if God should quench the light that he hath put into us, we should be in darkness, yea and in so horrible darkness, as we could never get out of it. This is the first use of this place. The second is, that although we see the greater part of the world go astray, and scarcely any man willing too submit himself unto God: we must not think it strange that men should be so far out of order, as too play the wild beasts. And why? For it is the spirit of God that giveth understanding. Wherefore let the same be a ground for us, to magnify God's grace the more, which we shall have received: and therewithal let us not be carried away, though we see such rebelliousness. And why? For men do but follow their own kind, they follow their own head, and in the mean while resist God: and that is because the doctrine of the Gospel surmounteth all man's reason: and God must be fain too work by his holy spirit in opening their eyes, or else they shall abide continually in their beastliness. Finally, Eliu concludeth thereupon, that great men are not always wise, and that sometimes aged men have no understanding, skill, nor discretion, more than other men. Truly Eliu meaneth not here to pervert the order of nature. For he hath protested heretofore, that he would harken to the aged, and was willing to submit himself too their doctrine. But he meaneth that which I have touched already: namely that God is not bound too age, nor to the states and qualities of men. When it pleaseth God too advance a man too dignity, if he will have him to serve for the welfare of his people, he endueth him with grace to be able to discharge his office: otherwise he leaveth him destitute, and the higher that a man is in degree, the more shall he be known to be a double beast. As for example, If there be a man chosen to preach God's word, and God be minded to show favour to his Church: he will endue the said man with his spirit, he will give him understanding of his word, and he will grant him cunning and skill to apply it to the use of the people, and too gather good doctrine of it: and finally, he will give him zealousness and all other things that are requisite: and he will show himself so manifestly in that behalf, as we may say, that he hath a care of us, for that he distributeth his graces after that sort unto men, in the things that are requisite for our welfare. As much is to say of them that sit in the seat of justice: according as they have need that the spirit of God should be doubled in them, so also when God intendeth to be served by them, he giveth them a mighty power too discharge their duty. Contrariwise, if God be ●●g●ie with us: then they which shall have the preaching of his word, shall be beasts without understanding, and men shall despise them for disguising things, so as the good doctrine shall be defaced, and defiled by them, and (too be short) scarcely shall they be good scholars, and therefore much less good Masters. Ye see then what Eliu meant to show in saying, that the great men shall ●●t always be wise, nor the aged men always the men of best understanding. As if he should say, we must not make a general rule too say this man is advanced too high estate and authority, and therefore he must needs be a man of knowledge: we must not gather any such consequent of it. And why? For God can well forsake the great ones, so as they shall become gross beasts, and the longer they shall have lived, they shall but have misspent the more bread in being fed at God's cost, in so much that it had been better (as you would say) that an Ox had been fed with it. For it had been better bestowed. So then let us learn, that for as much as God distributeth his spirit to those whom he intendeth to apply to his service: they aught so much the better to employ themselves carefully and in the fear of God. And if they do otherwise, it will appear that those which were taken to be wisest, shall be utterly blinded, so as they shall not know God, according as God threateneth by his Prophet Esay, saying, that the aged shall not see any whit, and that the wise shall become brutish and utterly dull. We see then how God declareth a much more horrible vengeance against the great men, old men, and governors, than against the common people. Hereby we be warned, that we must not attribute an infallible authority to them, as though they could never errenor misgovern others. Now if God do blind the old men, great men, and such as are in authority after that sort: what shall become of them (I pray you) if God give them not his holy spirit? And let us mark well the cause why God maketh that threatening. It is for men's hypocrisy, because they served him but for countenance sake, and their heart was far from him, so as they protested too serve him with their mouth, and in the mean while gave themselves to the traditions of men: that is too say, God reigned not alone over them by his word, but men had their own scope. But God can not abide that his authority should be so diminished. And that is the cause why he saith, I will bind the wise, and take away understanding and reason from the aged. Wherefore if we desire to have God to govern us, and too reign among us, and to enjoy the gracious gifts that are necessary for our salvation: let us learn that it behoveth us to yield him the dominion and sovereignty over us, and all of us both great and small, must ftame ourselves to his obedience. Furthermore, let us take his word for our rule, and suffer ourselves to be governed by it: assuring ourselves that otherwise we must not look that the holy Ghost shall work in us. And therefore let us seek all the means that can be to be taught. God would that there should be shepherds in his Church to preach his word, and that we should receive correction and warning at should be shepherds in the Church to preach his word, and that we should receive correction and warning at their hands. Is not this done so thoroughly as it aught to be? Let us pray God to supply that default. Wherefore let us walk in such humility, as our whole desire may be, that God should have all pre-eminence over us, assuring ourselves that we can have no further reason nor understanding, than we be enlightened by his holy spirit. That is the mean whereby he will never suffer us to be thrust out of the way, but when he hath once begun to guide and teach us, he will make us grow stronger in all wisdom, according as Saint Paul saith, that seeing that God hath once begun in us, he will not suffer us to want any thing, until the latter day, at which time we shall have full knowledge of the things which we know as now but in part.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him too make us so to perceive them, as we may be utterly beaten down in them, and specially that knowing what a number of wants and miseries be in us, we may pray him to reform us and cleanse us from all our spots, and make us so pure by his holy spirit, as he may always acknowledge and avow us too be his children: and that we also on our side may serve and honour him as our father, and show such brotherly love one towards another, as he commandeth, so as we may seek nothing but to exalt his holy name among us, and every of us in his degree too yield him his due honour. That it may please him to grant this grace, etc.   

The Cxxj. Sermon, which is the third upon the xxxij Chapter.  
11 Behold I have waited for your words, giving ear while you prepared yourselves and sought out your reasons.  
12 Then I considered you, but there was none of you that disproved job, or that answered his words.  
13 But to the end you may not say, we have found wisdom: God hath cast him, and not man.  
14 He hath not directed his words unto me: neither will I answer him according to your words.  
15 They were afraid and answered not, but left speaking.  
16 And I tarried, but they spoke not: they stood still and answered no more.  
17 I also will answer in my turn, and show mine advice.  
18 For I am full of matter, and the spirit of my belly constraineth me.  
19 Behold my belly is as the wine that hath no vent, and as the new Barrels that burst.  
20 Therefore I will speak and have a vent, I will open my lips and answer.  
21 I will not now accept the person of man, neither will I give titles to man.  
22 For if I should flatter, I can not tell whether my maker would destroy me incontinently.  
LIke as it was declared yesterday that no man aught to put forth himself too hastily, but that we should rather seek too learn than to teach others, except necessity constrained us: So now it is showed us here, that we must not thrust ourselves into any unknown matter, before we know well how the case standeth. And truly we see that such as will be disputing of matters that are not well known to them: do run astray and speak untowardly, and therein we perceive our own want. Therefore we have to mark what is showed us here by the example of Eliu: namely that we must not cast forth any words at adventure, nor be overhasty in giving sentence of things that are hidden from us, and whereof we are not duly informed. True it is that this lesson pertaineth chiefly to such as are set in the seat of justice: for they aught too examine matters thoroughly, before they judge of them: nevertheless, every man aught to observe the same rule in his own behalf. And that is the first which we have to mark here, according to that which was declared yesterday. And always we see that which was said: namely that when God's spirit governeth a man, then like as he giveth him zeal, and moveth him to religion, so also he giveth him skill and discretion, so as the one goeth never without the other: and if a man have an unruly zeal, it can not be counted for any virtue: but if God's spirit reign in him, he shall perceive that those things are inseparable. And so much the more aught we to pray God, that if he give us the grace to maintain his truth, he will also show us when it is time to speak, and when to hold our peace, and that he will give us understanding and reason, that we run not at rovers through unadvisedness. For it is too slender an excuse, to say I thought I had done well, I took the matter to be so. True it is that there is no man but he is sometimes overseen: and therefore so much the more aught we to take heed to ourselves, and (considering the weakness of our own wit) to seek to be governed by God's hand, so as in the having a good zeal, we may also have reason to wield and rule it well. Now let us come to that which Eliu saith. He declareth that his discourse shall not be such as the other men's were. Say not (saith he) we have have found wisdom: for God hath overthrown job and not men. Here Eliu betokeneth that he will take another way in disputing against job, than the other men had done. For what way held they? Thou art afflicted by the hand of God (say they) and not without cause: and therefore it must be concluded, that thou art a wicked man. Thy affliction is so great and unmeasurable, as there was never yet any man in the world seen to be so sore pressed as thou: and therefore is followeth, that thou passest all men in wickedness. Lo what the foundation was which Job's friends took in going about to reprove him. But Eliu protesteth, that he will not take that way. And surely it is apparent, that if he had gone forward after that sort, it had still made the matter worse and worse. For I have told you, that job was able to maintain his soundness, in that he had walked in the fear of God and not offended, in any thing, saving in that he could not settle his mind wholly to the obeying of God, but thought his afflictions strange, howbeit in respect of the principal point, his case was good and just. Surely some men understand this text, as though Eliu should say, think not that ye shall become wise by holding your peace, and that god will confounded him well enough though mortal men meddle not with him. But if a man look nearly to the matter, he shall find the natural sense to be that which I have spoken: namely that Eliu taunteth Job's friends. For he upbraideth them expressly, that they thought themselves to have found wisdom, like as we commonly say in the Proverb, that a man thinketh he hath found the Bean in the Cake, when there is some subtle meaning in a thing, and he windeth himself into some company to put forth his opinion and device, bearing himself in hand, that he hath an invincible reason although it be but fond & trifling. So speaketh Eliu here. It seemeth to you (saith he) that the knot of the matter is, that for as much as God hath pressed job after that sort, and punished him so roughly: therefore he is his enemy: you take that to be so good and strong a foundation as can be: but it is nothing worth, according as I have declared already, that although God do visit a man, it doth not therefore follow that he is wicked. For albeit that God do threaten the transgressors of his law, to punish them both in their own persons, & in their goods, & in their children: yet was not job persecuted in that respect, but for another cause. Although God threatened the transgressors: it is not meant that he reserveth not liberty to himself, to exercise the patience of the faithful when he listeth, or that he may not show himself rough towards them, although he have not a respect unto their offences which they have committed. Wherefore then? to humble them. If there were no other reason but that: It aught well to suffice. Beside this, God will have his servants an example unto others. And moreover it is needful to mortify their fleshly affections. For oftentimes we have secret vices in us, the which God remedieth beforehand. And sometimes when he sendeth us afflictions, we know not the cause, but he seeth far clearer than we. So then we must fully conclude, that God scourgeth the good, and such as have not provoked his wrath, and that he ceaseth not to show himself rough towards them and too execute great rigour upon them, in so much as it shall seem that he is minded too overwhelm them utterly. And is it therefore to be said that men should count them wicked? Not: then is it a fond argument: and although Job's friends ground themselves upon it, and thought to have found wisdom in that behalf: yet notwithstanding I say it is but a childish thing. Wherefore concerning this text, let us bear that thing in mind which I have touched heretofore, which is, to behave ourselves discreetly when God afflicteth men, and not to judge of them at adventure, that he which is beaten with God's rods is forthwith to be condemned, and that his sins are to be measured by his afflictions. For it were a rash and unwise proceeding too make a general rule of it. How then? Let us understand, that God hath divers reasons to afflict men. True it is that it is his ordinary justice too punish sins: Nevertheless, sometimes it is his will too try the obedience of good men, and of such as have served him and applied their whole endeavour too follow his commandments: yea and those shall be handled with greater rigour, than the wicked. And why? For God intendeth to teach them what it is too be humble and obedient. Seeing the case standeth so, it behoveth us to refrain from hasty judgement when any man is afflicted. For God will also preserve his servants from the temptation that he sendeth them. True it is that if they have by any means provoked him too displeasure, he remedieth that evil by afflicting them. Now shall we thereupon judge, that such as are handled roughliest, are the wickedest. What a thing were that? See ye not that we should proceed clean backward from God, and quite contrary too his intent and purpose? Furthermore let us apply this, as well to our neighbours, as to ourselves. If we see men that are afflicted with many miseries: let us first look unto their life, and not be hasty too give sentence upon them, but consider how they have lived. If a despiser of God, an unruly person, a man given to outrageous vices, be grievously punished: let us acknowledge, that therein God showeth us as it were in a picture, what his vengeance is. And there we have a just occasion to judge. why so? For the thing itself speaketh. When a man hath despised God and spent his whole life disorderly, and we see that God scourgeth him. In that behalf there is no doubting, the matter itself is not dark nor difficult. So then our judgement shall not be overhasty, if we proceed after that sort. But contrariwise, if we have sought for the reason why God afflicteth men, and see none: (as if some man had walked uprightly:) in that case we must bridle ourselves. And why? For we know not God's purpose, until he show it unto us. Lo how we aught to judge in respect of others. And herewithal when we see the wicked punished as they have deserved, let us not only condemn them, but also apply the same to our own use, according as Saint Paul showeth it: which is, that we should walk in the fear of God, and take warning by other men's harms. Behold, God punisheth Whoremongers, thieves, and Rebels: and that is to the end that we should learn too walk in his obedience, and not provoke his wrath, as those did whom we see so roughly handled. This then is the thing which we have too do, when God maketh us to behold his vengeance, in such as have been utterly rebellious against him. But if we see the good men visited: it behoveth us to think: Alas, if the green tree be cast into the fire, what shall become of the dry? When we compare ourselves with such as are in a manner half out of this world already, we shall see very great virtues in them, and yet notwithstanding they are handled much more grievously than we. Therefore we must needs say, that God beareth with us. For if he pytied us not, what should become of us? And when we be wakened by that means, let us assure ourselves, it is not too the end we should take the more liberty to do evil: but to restrain us, and as it were to tie us up: too the intent we should submit ourselves wholly unto our God. When we have so considered the scourges and afflictions that God sendeth upon our neighbours: let us on our side (when our turn cometh about too be punished at God's hand, yea even for our sins) acknowledge that there needeth no other witness than our own conscience, which also is a sufficient judge too condemn us. But if afterward God be at any time rough to us, and we see no reason why: yet let not our hearts fail us, neither let us vex ourselves in disputing with God though he do not as we would have him: but rather let us learn too comfort ourselves. And although God seem to be our mortal enemy, and to thunder against us: yet notwithstanding let us trust in him, as we have seen job speak heretofore. Thus ye see how we aught to be discrete in judging of the chastisements that God sendeth us, and also that we aught to be very mild towards our neighbours. This is the thing that we have to bear away in this sentence of Eliu, when he sayeth, that it is a folly for men to gaze so much at the present afflictions, as too say, that because God's hand is rough, hard, and sharp upon a creature, therefore he utterly overthroweth him. I say we must not follow that for a general rule. And why? For we should be beguiled at all assays, as I have showed already. Now hereupon Eliu upbraideth Job's friends, that they were confounded. I waited (saith he) and they spoke no more, but gave over their talk. Hereby he betokeneth, that they were confounded, because they were evil grounded: For we know that the truth is always invincible. True it is that he which hath a good case, shall not always be heard: For we see that a good case may be oppressed by brainless and frantic folk when they have their full scope. For they stop the mouths of such as have just cause to speak. But when things go orderly, if a man have a good case, God giveth him wherewith to maintain it: For truth (as I said) shall have the upper hand. So than it is not for nought, that Eliu taunteth Job's friends, who were confounded in the midst of their way. Wherefore let us assure ourselves, that when we know thoroughly that a thing is true, God will also give us arguments and reasons too maintain it, to the end we be not vanquished by such as labour to beat down the truth, and to turn it into a lie. God I say will so strengthen us, as we shall never be destitute of reason. And this is a doctrine well worthy to be marked. For what is the cause that oftentimes we dare not undertake a good quarrel, but for that we have not the stoutness and skill too resist so steadfastly as were requisite? Now to the end that such fearfulness should not hinder us from being zealous in maintaining the truth as we aught to do: let us mark that God forsaketh not those that have courage too maintain good caces, but giveth them victory in the end. Yea, and although they be oppressed by subtlety and wiliness (as it may so come to pass as I have said:) yet notwithstanding they shall never be connfounded how so ever the world go. Then let us trust to this promise, and refer ourselves unto God, and we shall find that this is not said in vain. True it is, that above all things, it behoveth us to discern whether the case that we maintain be good or no. For God punisheth the lightness of such take matters in hand before they know why or how. He leaveth them assoon as they have opened their mouth, and they become laughingstockes unto all men. Behold the just reward of such as are overhasty in putting forth themselves. But when we be sure of the goodness of a case, let us rest upon that which is said unto us here: that is too wit, that God will so strengthen us, as we shall not be overcome. And furthermore, when we see sometimes that such as aught to maintain a good case, play the goslings, and stand as if they were dead and abashed: let us mark that God punisheth such fayntheartednesse, and giveth them not such courage as they aught to have, because they called not on him, nor hung upon him, for so much as they thought not the holy Ghost able enough to givethem strength. So then this unbelief showeth itself now adays, in that if there be a good case, it shall be thrust under foot. You see that the wicked have courage enough and too much, to set forth their lies, and to withstand the coming forth of the truth. And why? For the wicked fail not too apply too strain them selves too the uttermost too overthrow all things, and too bring matters to confusion: & in the mean while no man setteth himself against them, at leastwise with such courage as were requisite. And why? For such as are willing to do well, and have some affections, are notwithstanding faint of belief. But surely if they trusted in God, he would not suffer all things to be confounded as they be. Thus ye see what we have to consider when Eliu taunteth Job's friends for being confounded. It is as much as if he should say, that thereby it was apparent, that they had an evil case, and that they had made a wrong match against job. And he addeth, that he also will speak in his turn. This word Also aught to be well weighed. For thereby Eliu betokeneth, that he putteth forth his advice in due time. Why? I have told you already, that because he was a young man, he aught to have yielded reverence to the aged: For otherwise it had been a perverting of the order of nature. Therefore it behoved this modesty to go before, and that Eliu should suffer his elders to speak, and he to hear them. That done, for as much as God giveth him the grace to discern the case better than they had done, he also speaketh in his turn. We see then that he runneth not a head, that is to say, he thrusteth not himself into the matter at adventure: but holdeth his peace till convenient time serveth, and then speaketh. And this is a point which we aught to mark very well. For we know that in God's Church all things aught to be handled orderly and comely, as Saint Paul saith. Therefore there are two things requisite in the manner of teaching: First, that order be observed: and secondly, that the order be matched with honesty, so as the things may be comely and convenient. Seeing it is so, let us bear in mind the example of Eliu, and let us hold us to the doctrine that Saint Paul giveth us in the said text: which is, that there be no disorder amongst us, according also as Saint Paul saith in another strain of the text by me alleged, that although God have raised up many Prophets in his Church, and that there be many which have skill too speak, yea and also wherewith to teach: yet notwithstanding it is not for them all to utter forth what is given them. For it behoveth that there be order and measure, and also there is a certain honest comeliness to be kept. That therefore is the thing which is showed us here in the example of Eliu, when he saith that he will speak, yea, but that is when he seeth that things are misordered, and that Job's friends had disguised the truth, and that they had maintained an evil and false principle. For although they used fair and apparent reasons to colour the matter with all: yet notwithstanding the foundation whereupon they builded, was not good. And job also on his side, although his case were just, yet notwithstanding did handle it amiss, and used many wandering words. Therefore after that Eliu had hearkened quietly, now when he seeth that God giveth him an entrance and access: he useth it. And besides this, he is also constrained to do so, according as he showeth when he addeth that his heart is grieved, and that he is like to a cask full of new wine. If a man put new wine into a Cask and close it up, and give it no vent: the cask bursteth when the wine boileth. Even so sayeth Eliu that his mind is shut up as if a cask were full of new wine, and could hold no longer, but must needs burst out. Hereby he meaneth that necessity constraineth him to put forth his opinion, to the end that the case which had been evil debated, might now be ordered by reason. And because Eliu speaketh here with great vehemency: some perceiving not the cause, have thought him too be a man of a lofty mind, and full of boasting. But first of all we see, that God condemneth him not. Whereas he condemneth job and his friends, and showeth that all of them had done amiss one way or other: yet notwithstanding Eliu is justified. Now seeing that God condemneth him not: what mortal man shall take upon him the authority to judge above God? Therefore that is great folly. Moreover, this must not be thought so strange a thing. For we must not bear in mind, how it hath been declared heretofore, that Eliu was not as one of the Prophets that were in God's Church. After that God had published his law by the hand of Moses, he promiseth also, that the people of Israel should never be destitute of Prophets. For it is written in Deutr. thou shalt not go to Sorcerers, nor Soothsayers: thou shalt not seek for such revelations as the Heathen do: Thou shalt not run after witchcrafts, and other vain sciences: neither shalt thou ask counsel at the dead. For thy God shall always raise thee up a Prophet in the mids of thee: as if he should say, the heathen men seek and search many ways to be taught. And why? For they know not where they be: they have no Prophet, nor any certain doctrine to lead and guide them. But it is not so with you (said God to the children of Israel:) I will always give you some Prophet, so as I will devil familiarly among you, and my truth shall be known unto you. Thus then there were Prophets in the Church of God according to his promise: and that was continually a common thing. But Eliu dwelled among such folk as had not the law and promises of God, neither did our Lord make any covenant with those people. For either they were before the law, or else they were among Idolaters, according as I have told you, that There and Nachor (who were the great grandfathers and ancestors of Eliu) were Idolaters. Seeing then that Eliu was instructed by God with skill too speak as we have seen, the same was an extraordinary matter. And therefore we must not think strange, that there is a great operation in him, and that God showeth here an unaccustomed power, and that Eliu also feeleth himself as it were changed. For to the intent that Prophecies should have the more authority, we see that God hath at times set some apparent marks in them. Like as when God called Saul to the kingdom, he so changed and renewed him, as he seemed to be 〈…〉 item and clean another man than he had been afore. And the text itself saith, is Saul also among the Prophets? Then if God so touched those Prophets too the quick which were called to that state according too his promise, and that the same was a customable order: I say, if he changed them in such wise, as it appeared that they were as men ravished: much more reason is it, that when he wrought in a heathen man which was out of his Church, there must needs be some notable mark in that behalf, so as the world might know that God's hand was upon him. Howbeit, for as much as the Devil is always an Ape of God and a counterfayter of his works: the like befell to the false Prophets also of the Infidels, which brought them revelations in the name of their Idols. For they also were ravished. When a man came to inquire of any secret thing at the Idols which had the fame and renown of foretelling things to come: they had there their Prophets either men or women, which were as it were half dead, when they should answer such as came to inquire of them. They drew out their words like those that were fallen into the falling sickness: they foamed at the mouth, and their eyes turned in their heads. And this was done purposely, because the Devil would blear the eyes of ignorant wretches, and sot them after such a fashion, as they should be moved to reverence, whether they would or no. As how? Needs must this be through a heavenly power (did folks say) seeing that men and women are so changed. But (as I said) all this was done by Satan's policy, who through a certain slight did counterfeit God's works, and so disguise himself after that sort, to the end that men should not discern, but rather think that things which came from hell, proceeded from heaven. Nevertheless we see well, that the cause why we aught not to think it strange that Eliu had such a vehement pang in his mind: was for that God had ordained him of purpose, too undertake the encounter against job and his friends. Yea and it was requisite that God should work after a new fashion in this man. And why? For youth of itself shall not be heard among men, because that old men make great account of their age, and think themselves to be of great ability and wisdom: and that maketh them so much the more arrogant. For by means thereof, they are so forepossessed with a foolish opinion, as they cannot find in their hearts to be taught, but with great hardness, and as it were by force. Therefore it behoved God to touch Eliu to the quick, and to make a great alteration of mind in him, to the end that his doctrine might have some entrance, & be received among his elders. To be short, God meant to authorize Eliu when he gave him such a vehemency of mind. But there is also the reason which I have touched, namely that he saw the truth oppressed, insomuch as job had maintained his quarrel amiss although it was good, and the other men had disguised things & made an evil foundation, abusing the talk which concerned God, by alleging good and holy reasons for the proof of a wrong principle which they had taken. Therefore at the sight of this, he was moved with a zeal that he conceived in himself, and his heart did as it were boil within him, & it would have made him to burst if he had not discharged himself of it. This aught to serve us to double use. For first of all sith we see that God hath printed such a mark in the doctrine of Eliu, and that the heavenly spirit is apparent in his mouth: So much the more aught we to be moved to receive his sayings. For to what purpose hath God marked it so, but too the end it should have the more reverence among us? So then, forasmuch as God hath put his Seal to the things which Eliu shall discourse hereafter, and would that his doctrine should thereby be made the more certain unto us▪ let us not receive it as the doctrine of a mortal man, but let us learn hereby to submit ourselves unto it, and let us be sure that our faith shall not be grounded upon the doctrine of a creature, but that it is God which speaketh by the mouth of a man, and useth him as an instrument. Lo what we have to mark. Howbeit it behoveth us to pass further: namely that if the mark which was dim in Eliu aught too serve to make us receive his doctrine with fuller obedience: what is to be said of the great and notable proofs, which God hath given us by his law, and by all his Prophecies? True it is that Eliu bringeth the pure word of God, and that it behoveth us too take the things that proceed out of his mouth, as things that come of the holy ghost. And why? Because God hath stirred him up to such a vehemency. But if we consider how God hath magnified and approved his law, and the doctrine of the Prophets: we shall see a fashion that is much more mighty. For when the law was published, the air roared, the Skies were shaken with thunder and lightning, the Trumpets sounded in the clouds, the earth quaked, the Mountains removed as sheep at the voice of God, and (to be short) there was no Element which gave no record of that doctrine, in showing that it was altogether heavenly. Also there followed miracles when the Prophet spoke, & the heavenly power appeared always with so great proof, as aught to put out our eyes▪ if we do not see it. And therefore seeing we know it was God's will that that one only mark which he gave unto Eliu, should 'cause the doctrine of Eliu to be received as of sufficient authority: let us understand, that when the law and Prophets come in question, we aught to have reason to be more moved & stirred up, according as the thing which is spoken of Eliu, is but an appurtenance of the other. Thus ye see what we have to mark in the first place. And in the second it behoveth us also to mark, that like as Eliu was moved with zeal, when he saw men disguise God's truth and falsify his word: So must we also have the like mind at the lest. Then if false Prophets 〈…〉 se up to deface the good doctrine, if wicked men disguise their blasphemies to persuade the world to despise God, & his word, if an evil case be maintained, or if men go about to overthrow right: let us not be dumb nor careless, but let us have the same vehemency in us which is showed us here. For if we have not this godly zeal towards God's truth, we show ourselves to be none of his children. And therefore let us mark well the example which is set forth here in the person of Eliu, yea and let us make comparison between ourselves and him. For if a man that was not brought up in God's school, but was entangled among the infidels, was moved with such zeal when God touched him, that he irned as if he should have burst, till he had discharged his conscience: I pray you what should we do when God teacheth us so familiarly in his word? Can we be excused when we yield not record unto him before men, at such time as we see goodness defaced, yea and utterly razed out: and yet set not ourselves against them that do it? Then seeing that our Lord calleth us thereunto, and layeth such a charge upon us: if we be dumb, and make no account of maintaining the good, but rather do help the wicked by our silence: are we not traitors to God and his truth? Yes doubtless are we. So than it behoveth us to be moved the more, sith we see that a man which had not been instructed in the law of God, nor was of the body of his Church, had notwithstanding such an earnest will to maintain the truth, and was in a manner enforced to it. True it is that this enforcement is willing. For when God intendeth too be served by men, he carrieth them not away to make them go too it by constraint. I mean his Prophets and true servants: for he will serve his own turn by the wicked, whether they will or no▪ but I speak here, of those to whom he giveth his spirit of Prophecy: whom he maketh not to serve him without giving them a good will to do it. He could well speak by the mouth of Balaam, and yet notwithstanding we see that Balaam was still a deceiver, and the holy Ghost setteth him forth too his reproach and slander. But as for Eliu, God stirred him up as his Prophet, so as he served him with a good will, that is to say, he overcame all lets that might turn him away from maintaining of the truth. So then, now adays also when we see the truth oppressed, so as some men mock at us, and othersome go about to bite us, yea and too eat us up, because we maintain the truth: let us fight against such temptations: for that is the enforcement which aught to set us forward. Sometimes we will be ashamed to maintain a good quarrel, because we see that men do but make a mock at it, and that the scoffers which scorn God, will also be so malapert as to blear out their tongues at us, and to laugh all our allegations to scorn. But gods truth must not be despisable unto us, though the world reject it. Then let not these temptations withhold us from fight valiantly against them: but if we see ourselves ready to be hated, and that men practise mischeefs against us, for maintaining good quarrels: let us not give them over for all that. True it is, that that were enough to draw us back, and to stop our mouth: nevertheless it behoveth us to fight against such temptations after the example of Eliu. You see then how Gods servants aught too be fully resolved, not too serve from confessing the truth when need requireth. And finally, Eliu saith, that there shall be no accepting of persons with him, and that he will not use any flattery, because that if he should soothe men, he cannot tell whether his maker would destroy him. Eliu meaneth to say in effect, that he will not be bridled by the authority of man, that he should not speak freely when it cometh to the maintaining of God's truth. But this can not be laid forth at length as now, and therefore it is enough for us to have Elius meaning. Surely it is not an evil thing, nor utterly to be condemned, to call a man by an honourable title. Howbeit, forasmuch as the same doth oftentimes hinder us, and abash us before hand, so as we have not such liberty as were requisite, to do our duty in speaking plainly and flatly when we aught to do it: therefore doth Eliu say, that he will not give titles to men, that is to say, that he will not exaltmen so high, but that the truth shall be above them. So then, let us bear in mind, that although it be lawful for us to yield honour unto men, yea and that we aught to do it, insomuch that we must honour not only our superiors or equals, but also our inferiors, according as the scripture commandeth us: yet notwithstanding, whether it be toward our equals, or toward our inferiors, or toward such as surmount us in degree: always the truth must be preferred before men. And although we yield every man the honour that belongeth to him, and which he deserveth: yet let us not cease to speak always freely without accepting of persons, according as we know, that when we speak in God's name, he will have us to do it without feigning▪ Than if we intend to honour God as is meet, and as he deserveth, it behoveth us to utter our words freely when we speak to men: and (as I said,) that will be no impeachment of yielding every man his due honour. For yet for all that, we must not have our mouths shut, but every of us must follow his own calling, and when it cometh to our turn to speak, we must speak truth. You see then what we have to bear away in this last saying of Elius, to the end that such as bear office in the common weal, should speak freely as they aught too do, and that every of us, (although all have not the office of teaching and pronouncing sentence publicly) should nevertheless confess the truth freely when it is required at our hands, assuring ourselves that God accepteth it as a sacrifice of honour done unto him: And that we do so, it is not only a keeping of the rule that is given us, but also an honouring and exalting him above all creatures.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to make us feel them better than we have done: and that for the bringing thereof to pass, we may not presume aught of ourselves, knowing well that we cannot open our mouth except he guide and govern us by his holy spirit, and therefore that it may please him too instruct us in such wise, as we may have our mouth open too speak when need requireth, and that we may not follow our own affections and lusts in speaking, but that all our life may be agreeable thereunto, and be bestowed in such obedience towards our God, as we may seek nothing but to frame it wholly to his holy will: and that although we be subject too much wretchedness and corruption in passing through this world: yet we may not fail too labour still for the full perfection, whereunto God will call us, when we shall have glorified him in this world. That it may please him too grant this grace, not only to us, but also to all people and Nations of the earth, bringing back all poor ignorant souls from the miserable bondage of error and darkness, too the right way of salvation, etc.    


The. Cxxij. Sermon, which is the first upon the xxxiij Chapter.  
This Sermon is yet still upon the three last verses of the former Chapter, and then upon the text that followeth.  
THerefore job hear thou my talk, and harken unto all my words.  
2 Behold I have opened my mouth, my tongue shall speak in my palate.  
3 My words are the rightness of my heart, and my lips shall utter pure doctrine.  
4 The spirit of God hath created me, and the breath of the Almighty hath given me life.  
5 If thou canst, answer me, and prepare thyself against me, and debate thy case stoutly.  
6 Behold I am to Godward as thou [or according to thine own mouth] I am also formed of the clay.  
7 There is no fear of me too trouble thee, and although I press thee, yet shall it be no heavy burden to thee.  
I Have begun already to lay forth the protestation that Eliu made speaking rightly without regard of men: and (as it hath been declared) the man that will speak rightly and godlily, must have his eye shut that he accept no persons. For if we be led either with hatred, or with favour, there will be nothing well ruled in us, there will be nothing but trouble. Specially when it standeth upon teaching in God's name, it behoveth us to be well advised to turn away from all fleshly affection. And Eliu said purposely, that god might root him out, if he should have respect of men's greatness. Now it might seem hard at the first sight, that God should destroy one for no more but magnifying some man's greatness. Howbeit let us mark first of all, that when God granteth us the grace to speak in his name: it behoveth us to yield all the authority to his word, and too advance the estimation thereof. But if we be so turned aside by looking unto creatures, that we speak not freely as we aught to do: Is it not a dishonouring of God? If a man be sent from an earthly Prince, and suffer other men to scorn him, and he playeth the goose, and dare not prefer the message that is committed unto him: it is such a lozelrie as is not to be pardoned. Behold, God receiveth us to his service, even us that are but dust before him, even us that are altogether unprofitable: he putteth us in honourable commission to bear abroad his word, and he will have it to be borne abroad with authority and reverence. Now there is a man that doth so dismay us, as we disguise God's truth, to turn it into a lie, or else brew it in such wise, as it shall be put quite out of his own nature: I pray you is not that as great a reproach as can be done unto God? So than if God's word be not carried abroad so sound and freely as men may honour it: it is no marvel though punishment be prepared as Eliphas speaketh here. Thus have we a double lesson to gather of this text. The one is for such as preach God's word, and are in office too teach as shepherds. These must settle themselves to such constancy, as they serve not howsoever the world go, according as it is said in jeremy, that he must take to him a forehead of brass to fight withal, because the world will never be without great stubbornness, and such as are exalted to any dignity of honourable state, cannot yield themselves in subjection and obedience unto God, but do always set up their bristles against him. Now seeing that they do so forget themselves, as they cannot stoop to him that hath created and fashioned them: It behoveth us to have an invincible constancy, & to make our reckoning that we shall have enmity and displeasure when we do our duty: but yet nevertheless let us go throughout it without swerving aside. Lo what we have to mark on our side, we (I say) which are ordained as pastors to preach the word of God. Notwithstanding it behoveth all people to receive a general instruction. Therefore when we come to hear a Sermon, let us not carry such a lofty stomacken with us, as to check against God when we be reproved for our sins: let us not carry such bitterness, as too be angry when our galled backs be rubbed: neither let us be so foolish and overwise as to think that God aught to hold his peace for us: neither let us seek to be borne withal under the colour that there is some good quality in us. Though we were kings and princes, yet behoveth it us to bow down our necks to receive God's yoke: for all loftiness must be pulled down, as S. Paul saith in the second to the Corinthians. For the cause why the gospel is preached, is to the end that both great and small should submit themselves unto God, and suffer themselves to be governed by him: which thing cannot be done, except we cast down our loftiness (as S. Paul saith in that place) which exalteth itself against the majesty of our Lord jesus Christ. And we must not tarry till we be enforced and compelled to obey God: but every man must do it of his own good william. Then let such as are in any estate understand, that though they were more than kings, yet aught they to humble themselves at the preaching of God's truth. And why? For they must think thus of themselves. From what Lord or master is he sent that preacheth? Even from him that is sovereign Lord of all mankind, and unto whom all men own subjection. Then if we be of mean degree: I pray you, is it not an overranke folly, to desire that men should bear with us, and wink at our faults, and cloak them, yea and that the word of God should be falsified for our sakes? Can God transform himself? Not: But he will have his word to be his lively Image. Now than if we seek to be flattered, it is as much as if we would desire that God should change his nature, and renounce himself, to the intent to please us. And is not that to devilish a rashness? Then let us learn too come to the hearing of God's word with all humility and mildness: assuring ourselves that our obedience must be tried in this behalf, and that none must be spared, but all men's faults showed with rightful liberty, as is convenient. Now let us come to that which Eliu addeth. job (sayeth he) hear thou me. Truly I speak with my tongue, and I utter my words from my palate. But yet notwithstanding, my saying are the rightness of my heart, and thou shalt not hear any thing but truth and uprightness at my mouth. See here what a protestation Eliu maketh, to the intent to be heard: that is to wit, that he will not speak feignedly, and as a double minded man, but will set down things purely, according as he knew them to be, and as they had been revealed unto him. Mark that for the first point. Secondly he addeth, Behold I am in respect of God as thou art, or according to thy mouth. The word that he useth signifieth properly a mouth: howbeit, sometimes it is taken for Measure. Now we have seen heretofore, how job desired God to come to him, without bringing any such terror as he felt. If God were my match (saith job) I could answer him: and although he have all authority over me, yet could I maintain my case. Lo after what manner job speaketh. And so this sentence might be expounded thus: Behold I am according to thine own mouth: that is to say, according as thou hast desired: or else thus: Behold I am according to thy measure: that is to say, I am like unto thee, in respect of God. Nevertheless, the meaning will abide always one: And therefore we need not to stand much upon the word. Let us consider still whereunto Eliu intendeth too come: that is to wit, that he is not God that he might make job afraid, but that he is created of clay as job is: that is to say, that he is a mortal and transitory creature which hath no strength in himself. For (saith he) it is the spirit of God that hath fashioned me: and the breath of the Almighty hath given me life. To be short, we see how Eliu telleth job here, that he will speak against him with su●● reason, as he shall be overcome. Thou shalt no more allege (sayeth he) that God maketh thee afraid, that his glory is terrible to thee, and that thou canst have no right at his hand: thou shalt not be able to say so. For who am I? Behold, I am a wretched lump of earth and mire. True it is that I have breath and life, howbeit I have them of God: but yet am I as full of frailty as thou. So then there shall nothing oversway between us two, but reason: and thou must be feign to be confounded. We see in effect the two points that are contained here. The first is that Eliu declareth that his words are the rightness of his heart: and that he will not speak any thing which he hath not thought and conceived in himself. This is well worthy to be noted: For thereupon we may gather, after what sort he aught too be disposed which beareth about the word of God: namely that he must not have store of bibblebabble at his tongue's end, nor cast forth words at all adventure, not nor yet play an enter lude: but according as God hath taught him, so must he deal forth that thing which is printed in his heart, unto those over whom God hath given him charge, So then, will we serve God purely in our office? It behoveth us first and for most too bridle our tongues, that they speak not any thing, but that which is printed in our hearts. And surely we hear how it is said by David, and likewise alleged by S. Paul, (who applieth it to all the ministers of God's word) I have believed, and therefore will I speak. True it is, that this thing is common to all Christians, and to all the children of God: but it aught to be chiefly observed of those whom God hath ordained to be as instruments of his holy spirit. Whensoever we speak: then is it Gods will to be heard in our persons. Seeing then that he hath done us so great honour: at leastwise his doctrine aught to be printed in us, and to take root there, and afterward our mouth should bear witness that we know it. To be short, it behoveth us too have been taught by God, before we can be good masters or teachers. And specially when we preach, let it not only be to teach others: but let us comprehend ourselves in the same number and company. Behold I say what we have to mark. And undoubtedly when a man speaketh God's word without feeling the operation of it in himself: what doth he else, but play a part in an interlude? And what a treachery is that? What a defiling is it of God's word? So then let us be think us thoroughly: and as often as we go up into the pulpit, let us remember well the lesson that is given us here: namely, that the rightness of our heart must show itself in our tongue. And therewithal also when we see that a doctrine is good, and that the man which speaketh, laboureth to edify us: let us know that we be unthankful, and utterly rebellious against God, if we hear not his matter with all humility. Now when Eliu maketh this preface, he speaketh not after the manner of men, as in the way of courtesy: but he showeth after what sort God intendeth to hold us to himself. By what means is that? Behold me (saith he) hear me: for there is nothing but right in my talk. It is all one as if he did set it down for a rule in God's name, that if a doctrine that is preached be good and holy, and we convinced that it is so: then if we yield not with all reverence to frame ourselves thereafter, we shall not be guilty of resisting a man, but it is all one as if we spited the living God. So then let every of us be attentive when God's word is preached: and seeing h● is so gracious unto us, as to raise up men to declare his will familiarly unto us: let us not be as wild folk, but let us yield ourselves teacheable in the things that we know to proceed from him. And forasmuch as the law, the Prophets, and the Gospel, have been conveyed unto us, by such manner of men, whose uprightness is well enough known and witnessed: let us mark that whosoever submitteth not himself too that doctrine, needeth no other process to his damnation. To be short, let us mark, that our Lord hath authorized his Prophets and Apostles, too the end that the doctrine which they have given us should not be doubted of, but be taken as an unrepealable decree. Mark that then for one point. But herewithal we be warned, that the faithful must not become so sheepish as to receive whatsoever is told them, but must examine the doctrine whether it be of God or no. And that is the cause why it is said, that we must try the spirits. And this must be well noted. For we see that the wretched Papists suffer themselves to be led without any discretion, & the faith which they have is nothing but mere sheepishness that men must stop their eyes, and have no reason at all in them. But contrariwise, Gods will is, that we should have both skill and discretion, that we be not abused and seduced by the false doctrines that men shall bring us. How shall that be done? Truly we must not presume to judge of God's truth according to our own wit and fancy. But we must rather captive all our reason and understanding, as the Scripture showeth us. Nevertheless, we must therewithal pray God to give us discretion, to discern whether that the thing that is set before us, be good and right or no. And furthermore, let us with all lowliness desire to be governed by him, and to be under his hand, assuring ourselves that by that means, we shall know whether there be any right in the matter that is told us or no. Also it is the thing that our Lord jesus Christ allegeth, when he will have us to receive his sayings. I seek not mine own glory (saith he) but the glory of him that sent me. Therefore it behoveth us always too search to what end the man tendeth that speaketh unto us. For if we see that the mark which he shooteth at, is that God should be glorified, and reign over all men: there must be no more disputing against him, but we must rest fully there. But on the contrary part, if his doctrine tend to the defacing of God's glory, too the turning of us from his service, or too the advancing of ambition and vanity, so as it build us not up to be the true Temples of God, or if it ground us not upon God, too remit ourselves wholly unto him, too call upon him purely, and to rest ourselves upon his grace and fatherly goodness: Then do we see that there is no rightness in it. True it is, that we should be fore cumbered in that case, if God had not first of all showed us, what manner of one this rightness is: but if we have once the principles that he hath given us, we can never serve, unless it be long of ourselves. Behold, God telleth us, that he will be exalted, and have men too acknowledge, that all goodness cometh of him. Again, he will also have all Lordship and power over our life, and therein hold us so in awe, as we may be governed by him, and according to his good will: he will have men to be utterly abaced, and bereft of the trust of their own righteousness, wisdom and strength: he will have us to come and draw water in our Lord jesus Christ, as in the fountain of all goodness: he will have us to call upon him purely, and he will have the Sacraments which he hath ordained, to be received as warrants of his grace, and as means and helps to further us, to serve him with so much the more free and earnest heart. These are the things wherein there can be no gloze, nor any darkness or difficulty. So then let us always have this touchstone with us when we come to the trying of any doctrine. And then shall we perceive whether it be right or wrong, true or false, pure or corrupted & mingled, or according to the true rightness which God hath showed us. I say we need not to be wrapped any more in doubts in this behalf: only let us open our eyes, and therewithal pray God to guide us by his holy spirit: for without that we shall always wander, and not be able to discern so much as little children, according as S. Paul saith, God's spirit must be as a cresset to give us light, or else we shall never comprehend God's secrets. They are spiritual, and we of our nature are fleshly and earthly, and we always bear downward. But if God enlighten us by his holy spirit, then do we judge of the doctrine, and discern in such wise as we cannot be deceived by all Satan's temptations. And although he sand us deceivers, & raise up many turmoilers that labour to turn all things upside down: yet cannot that prevail any thing against us, so long as God's spirit is our light, (as I have said already.) Furthermore, although God do sometimes speak by the mouths of the wicked (according as it is said that the kingdom of our Lord jesus Christ shall be furthered now and then by occasion, so as the hypocrites or folk that have no fear of God, but are led with vainglory and other vanities shall serve for a time, and God will make their doctrine available to the salvation of his chosen, howbeit that it be to the greater condemnation of themselves) although say I, that this may now and then come to pass: yet notwithstanding it is not the ordinary mean. For when it pleaseth God to have us edified in him, immediately he raiseth up men that speak heartily and zealously, yea and he giveth such a mark to the word that cometh out of their mouth, as men may know the working of the holy Ghost, according as also Saint Paul sayeth. And here ye see, that such as are in office to preach God's word, aught so much the better too practise that which I have said: that is too wit, too learn well themselves before they teach others, so as their heart may speak before their mouth. For the bringing hereof too pass, let them pray God so to touch them too the quick, as they may have the word well rooted in their minds, that they may be able both to serve their neighbours, and too perceive that they thrust not forth themselves at adventure, but that they are drawn by the holy Ghost. You see then what we have to remember in this strain. Now in the second place Eliu protesteth, that he is a transitory and frail man, so that he cannot make job afraid. Nevertheless will he not win any thing at his hand, but by reason and truth. Before we come to the chief point, by the way we have to mark the manner of speech that is used here: which is, that the spirit of God hath created him, and that the breath of the Almighty hath given him life: and further, that he is but mire and clay. Truly this is well worthy to be noted of all men. For if we could bear well in mind that which is showed here: undoubtedly all pride would be buried in us. For what is the cause that men do glory so much in themselves, and are so full of overweening, but first for that they know not their own original beginning: and secondly for that they have not the skill to consider in good earnest, that look whatsoever they have, they hold it of God, and that it is no heritage unto them, but that they have their life & all the appurtenances thereof, because it pleaseth God to preserve them. Then if men could first consider from whence they come, and secondly that whatsoever goodness is in them, they hold it of gods mere grace: it is certain that they should be rightly meekened. Therefore it is said, that we are fashioned of mire and clay. Now let us go boast ourselves, and make as great vaunts as we list, & yet shall we not be able to change our nature. Wherefore, when a man feeleth himself tempted with pride, so as he would exalt himself to much: let him enter into himself, and consider from whence he came, and out of what thing God took him. If but only our feet be miry, it seemeth to us that we are the less worth. And if the mire do but touch us, we think ourselves defiled: yea if it do but hung on our shoes. And yet for all this we be made of clay. Therefore we aught not so too forget our pedigree from whence we come, namely that we are but earth and dust. True it is that this saying is common enough, and every man confesseth it: but in the mean season no man acknowledgeth it. For such a through conceit were enough too purge us of all pride. What else is the presumption and overweening that is in men, but only a windiness, because they be puffed up with ignorance, and have forgotten themselves? So much the more than aught we to weigh well this speech, wherein it is said that we be created of clay or mire. True it is, that there were some worthiness and excellency in our nature meet to be commended, if we were thoroughly whole and sound: but yet were it not lawful for us to be proud of it. And seeing we are so corrupted in Adam as we be, it is certain that we aught to be double ashamed. And why? For we were created after the Image of God. And what manner of Image is it now? It is a disfigured one: we be so defaced, that the mark which God had put into us too be glorified thereby, is turned into his dishonour: and all the gracious gifts that were bestowed upon us, are become as many records to make us guilty before God, because we defile them, and so long as we continued in our own nature, we do but abuse the benefits that we have received, and apply them unto evil. And so ye see always that our confusion increaseth, by all the gifts which God hath bestowed amongst us. But yet let us put the case, that we were as uncorrupted as ever our father Adam was at the first. Should we therefore presume of ourselves under the colour that God had so ennobled us? Truly we hold all things of him. What is it that putteth a difference between us and the brute beasts, and maketh us more excellent? Have we it through our own purchase? Have we gotten it by our own strength? Have we it by inheritance from our forefathers? No. But we have it of gods free gift through his own mere goodness. So than what is to be done, but only to humble ourselves? This is the thing which we have to gather in general upon this strain, where Eliu confesseth himself too be made of clay, and that he is beholden to God for his life & breath, because he bestowed them upon him of his mere goodness. And now by the way, those whom God will have too serve him in state of honour, aught to remember this lesson the better. For when God reacheth men his hand, and setteth them in some degree of honour, it is not too the end they should vaunt themselves, but rather acknowledge how much they are bound unto him, and be so much the more provoked to honour him, sharpening and applying all their wits and affections to work in such wise, as God might be honoured by them: according as it is said, that a candle must not be hid, but set upon a table or cupboard that it may give light over all the house. Those then to whom God hath showed the favour too exalt them to any high or worthy calling, aught to be the more inflamed to enlighten their neighbours, and to give them such example as the grace which they have received, may not be as it were choked. This is the thing which we have to mark here in this second place. And herewithal let us mark generally, that men cannot yield God his due glory, except they strip themselves stark naked. For so long as we pretend to reserve any thing too ourselves, be it never so little, the glory of God shall be so much diminished. What is too be done then? When we have well searched what graces or benefits we have: let us make so many Items of receyts in our account, and acknowledge that we have nothing at all of our own. The very way for men to keep themselves from robbing God of his praise, is to endeavour to know themselves, how there remaineth not one drop of goodness in them, but every whit of it must be put into an inventory, according also as they are accountable for it afore God. Furthermore when we be so brought to nothing in ourselves, we sustain no loss by it: for we shall not fail to be appareled again: yea and if we be truly joined unto God, and yield unto him his due praise: we shall be much richer than those that are so full of overweening, surmising themselves to have I wot not what a kind of inheritance. So then let us not be loath to be diminished and to be so utterly stripped from all glory: for our lord will not suffer us to be unfurnished of any goodness: out yet notwithstanding it behoveth us to be so abaced, as I have said. Besides this when we know that we can do nothing but as it is given us from above: let us apply all the things that God putteth into us, to such use as he commandeth. For our Lord hath not endued us with the gifts of his holy spirit, that the same should be otherwise applied than too good use, or that they should be unprofitable. Therefore let us be well advised, that the things which we have received be presented, and as it were offered in sacrifice unto God and seeing it is his will to have the welfare of our neighbours advanced, let us above all things have a regard to edify one another. Lo what we have to bear in mind here. And now let us come to the talk that Eliu holdeth here, and to the substance of it. He had said, the spirit of God hath created me, and his breath hath given me life. So then (addeth he) there is no terribleness in me to make thee afraid, but only reason shall bear the sway. Hear Eliu showeth what the duty of a good teacher is: namely to look well to himself, and to view and consider himself before he open his mouth. And why? for they that have not known their own frailty, will have no compassion of their neighbours: and when they fall to rebuking of such as have done amiss, they go to it with such rigour, as it shall be rather to make the wretched wanderers stray further, than to bring them into the way. And when it cometh to comforting, they have no skill how too do it: or if they come to teaching, they do it with a disdain. Therefore if we will teach God's word as we aught to do, let us begin at the knowing of our own infirmities. And when we be well acquainted with them, that will lead us to a modesty and meekness, so as we shall be of a mild heart to viter the word of God. True it is that forasmuch as there are many which are full of pride and stubborness: the word of God had need to be unto them as a hammer to bruise and break their hardness: but yet notwithstanding we aught first and foremost to teach those that yield themselves teachable. And how may we do that, when we know not what need we have to bear with them? But bear with them we cannot, except we feel how frail we ourselves are. For he that knoweth not his own wants, hath no compassion to partake other men's sorrows, and to comfort them. So then will we teach the ignorant faithfully? we must understand that there is nothing but ignorance in ourselves: and that it had been worse with us than with all other men, if God had not given us the things which we have received of him. Again, will we comfort the wretched and afflicted? Let us first understand what it is to be afflicted, let us have passed that way ourselves, and let us be touched with grief and heaviness, that we may comfort ourselves with others that are in sorrow, & have skill to bear with them. Furthermore if we will rebuke such as have done amiss, let us not do it with over great rigour, but rather let us pity their destruction. True it is that sometimes vehemency must needs be joined with it: for when we see their wretched souls perish, it is no time to cocker them: if men be wilful in their stubborness, we must not only strike them, but also wound them to the quick. Yea, but yet therewithal it behoveth us to have this point aforehand, namely that we have been acquainted with our own infirmities, and that it grieve us to deal rigorously: like as although a father beat his children, and use much more rougher words to them than he would do to strangers: yet notwithstanding his heart bleedeth, when he is feign to transform himself after that sort. Then let us mark, that a man shall never be meet to be a teacher, except he have put on a fatherly affection, & first of all know his own infirmity, to the end he may frame himself to such a pitifulness, as he may have compassion of all such as he hath to deal withal. This is the thing which is showed us here by Eliu. Furthermore let all such as are placed in authority, consider well that they must not abuse their power unto tyranny, to oppress those that are under them. For they shall have a double account to make before God, if under the colour of their authority, they will have men to fear them and stand in awe of them, and not seek chiefly the honour of God and the welfare of those that are committed unto them. And see here how Ezechiell speaketh of evil shepherds which have misintreated God's people through tyranny. He saith that they reigned over them with all rigour and lordliness. Yea but contrariwise it is showed us here, that all such as will quite themselves faithfully towards God and their neighbours when they be set in high degree, must not therefore advance themselves, but rather know that if they intent to carry terror with them to put poor folk in a fear: God must be feign to show them that his mind was not to set wild beasts here to scare his flock, nor Goats to push at them with their horns, and to trouble their water, as he speaketh in the said text of Ezechiel, God then will show that those to whom he hath given the sword and seat of justice, and those whom he hath put into the pulpit to teach his word: are not set there to be Goats to tread down and oppress the silly sheep. Lo what we have to mark in this text. And herewithal Eliu showeth, after what manner we aught to receive doctrine: that is to wit, that if we know it to be true and right, we must out of hand pass with it without gainsaying, although we be not forced nor constrained unto it. You see then what we have to bear in mind concerning the circumstance of the place and the matter: that is to wit, that when a good doctrine is propounded unto us: very well he is but a mortal man that speaketh it, but do we see that he hath reason and truth. Then let us assure ourselves, that in replying against him, we fight not only against God, but also against our own conscience, which is a sufficient judge to condemn us. And herewithal we have a very profitable warning to gather: which is that whensoever we come to be taught in the name of God, if we see that the doctrine which is offered us is right, there must be no more replying: for we shall win nothing by it: but if there be reason, it behoveth us to submit ourselves to it. Furthermore this aught not too hinder us from setting God's majesty before our eyes. For we must not judge of the doctrine that is set forth unto us, according to our own wit and fancy. Therefore two things had need to be matched here together. The one is, that we fully determine to be ready to obey God, concluding in ourselves that our maker aught to have all sovereignty over us, and that we aught to be subject unto him. This is the preparative that must be made aforehand. And afterward we must enter into judgement, that is to say, we must examine the doctrine, howbeit not with pride, nor with an opinion that we be wise enough of ourselves, but with praying unto God to govern us with his holy spirit, that we may follow the doctrine which he shall have showed us. Thus ye see the two things that aught to be matched together. And this matching or mingling bringeth no confusion. For he that is prepared to obey God, will not leave for all that, to open his eyes, and to consider how he aught to discern untruth from truth. Howbeit herewithal let us learn, not to be so froward as to have no regard of the man that speaketh: but let us consider that God showeth us great favour in that it pleaseth him to use his creatures, and too abase himself after that sort unto us, to the end we should have the more leisure to consider his word. For if he should come unto us in his own Majesty, we should be undone. But when he offereth himself to us by men, he applieth himself to our infirmity, too the intent we might the more commodiously know his truth which he setteth before us. You see then in effect what we have to remember in this strain, and the rest shall be reserved till another time.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him too make us so too feel our wretchedness, as we may be taught, not to challenge any thing at all to ourselves, nor too be abused any more with vain follies, but too acknowledge that we be altogether miserable, and thereupon to desire to be succoured of him through his mercy, and be thankful for the benefits which he hath already bestowed upon us, to the end that by his gracious goodness in continuing them towards us, we may learn too apply them to the glorifying of his holy name, and to dedicated them unto his service, beseeching him further too bear with our weakness, until he have utterly rid us of it, and transformed us into his own glory. And so let us all say: Almighty God our heavenly father, we acknowledge and confess according to the truth, that we be not worthy to lift up our eyes, etc.   

The Cxxiij. Sermon, which is the second upon the xxxiij Chapter.  
8 Doubtless thou hast spoken to mine ears, and I have heard this voice of thy saying.  
9 I am pure and without sin. I am clean and there is nounrightuousnesse in me.  
10 He hath found occasion against me, and taken me for his enemy.  
11 He hath put my feet in the stocks, and taken heed to all my ways,  
12 In this thou shalt not be justified, I will answer thee that God is greater than thou.  
13 Why strivest thou against him? for he will not answer to all words.  
14 God speaketh once and twice, and men hear it not.  
WE must call to mind what was treated of yesterday: that is to wit, that God doth us a great pleasure, when he vouchsafeth to apply himself so far to our infirmity, as too speak familiarly unto us by the mouth of a mortal man which is like unto ourselves. For it is too the end that being not put in fear by his majesty, we should have the better leisure to think upon the things that he showeth us, so as we may have a quiet and troubled mind, too conceive well the doctrine that we hear, and too make our profit of it. True it is that if God spoke to us from heaven, it would move us the more, and consequently the doctrine should be of the more authority: howbeit in the mean season we would be as it were aghast, and so should we not be masters of our wits to consider what he sayeth. But when a man speaketh, we may the better at our own ease, both ●aste and digest the things that are spoken. Ye see then in what wise God beareth with us. Surely we see that when the law was to be published, the people of Israel said, let not the Lord speak unto us, for we be undone if we must hear him. And why? For since the time that God had begun too show his Majesty, there was such a fear stricken into their hearts, as the poor souls witted not where too become: insomuch that they concluded, that if God should have spoken to them still, they should have been destroyed. When Moses came abroad, he was feign to hung continually a veil before his face, because God had given him a mark of his glory, and the jews were not able to abide it. So then we see that when God raised up men to teach us by, therein he hath a respect unto our feeblevesse, and uttereth not his power unto us, too the intent we should not be too much dismayed, but that we might have our wits at liberty too be edified by his doctrine, so as the same might be familiar to us, and we have the more leisure to think upon it, and to apply our study to it. And hereby we be warned that we must not despise God's word when it is preached unto us by men: for it were to villainous an unthankfulness in us, if God should abase and humble himself from his own greatness to the intent to apply himself to our unability, and we take occasion thereat to make no account of the things that he sayeth unto us. And therefore although this treasure of God's word be set before us in earthen vessels, that is to say by mortal men which are full of all infirmities: yet must we always esteem it as it deserveth, knowing that the men speak not in their own name, but are sent unto us of God, who will be heard by their mouth. Now let us come to the upbraidings which Eliu offereth here unto job. Doubtless thou hast said in my hearing, and I have heard the voice of thy words: That thou art righteous and without sin, and that thou art not guilty of any iniquity. Therefore therein thou canst not justify thyself, that is to say, thou canst not maintain thy quarrel that thou hast not done amiss. And that it is so: how wilt thou answer God, seeing he is greater than thou? Thoun accusest him that he hath sought occasion to punish thee, and that he hath set thy feet in the stocks, so as thou hast no liberty to maintain thy case. But think not thou to escape by that. For thou must be condemned, and God must make thee feel that he doth justly punish thee after this sort. Hear we have to examine, first of all, whether Eliu do charge job wrongfully or rightfully with intent too justify himself: for it seemeth at the first sight, that he hath mistaken Job's talk, and that he turneth it slanderously too another meaning. And for proof hereof, job never went about to challenge such perfection, as to have no sin in him: we have seen the contrary. Therefore it should seem, that Eliu doth falsify the words that he had heard, and apply them to a contrary meaning. Howbeit forasmuch as God blameth him not (as we shall see:) and that we have already herd how he protested that he would not assail job after the manner that the other had done: let us mark that here he taketh Job's words as job himself meant them: that is to wit, that job had an eye to his present affliction, as ●● he should say, true it is that I am a poor sinner, I cannot deny but I have committed many offences before God, but in this I find myself righteous, and God useth his absolute power against me, in that I see not the reason why he tormenteth me after this sort: for my affliction is over▪ grievous. Although then that job meant not too justify himself generally: yet notwithstanding he meant to justify himself in the case of his affliction. And it seemeth that Eliu doth him wrong still in this behalf also. For I have told you already, that in very deed, God meant not to punish job for his sins, although he might have done it justly: but thought it enough to try his patience. And had not job reason, seeing he knew that? For he framed himself to the ordinance and will of God. But the answer is, that in receiving the afflictions which God sendeth us as tryalles of our obedience, after we have perceived that God punisheth us not in respect of our offences, or for that he is angry with us, but rather for that he intendeth to humble us, and to know whether we will be subject unto him in all points: and also to mortify our lusts: when we are in this forwardness, we must immediately have an other consideration: which is, that yet nevertheless God can well find good cause to punish us if it please him. Although then that God spare us, and will not use his rigour towards us in respect of our sins: yet notwithstanding he may do it, and there is just cause to do it. Why then doth he it not? Because of his goodness: and yet in the mean while he afflicteth us for some other respect. Mark that for one point. And the second is, that if God show us not why he afflicteth us, it behoveth us to cast down our heads, until he come nearer to us, and make us perceive why he dealeth so with us. Therefore we aught to tarry his leisure, and not to give bridle to our affections. job failed in these two points. For although he acknowledged himself to be a sinner: yet notwithstanding he gave not God the glory which was due unto him. The reason whereof was, that he had not sufficiently minded this point, that God (if he had listed) might have punished him much more rigorously, yea even for his sins. And again we have seen, how he ranged abroad, and chafed in himself, saying: what meaneth God? I am here a wretched creature, and is it mere that God should stretch out his arm against me? And is there any reason in this dealing? It seemed then that he meant to accuse God of some tyranny: not that he concluded so in himself, but that he was tempted so to do. That is the thing wherein job failed. And therefore it is not without cause, that Eliu sayeth unto him: how now? Thou hast meant to justify thyself as if thou were pure and clear without sin: And therein thou shalt never be acquit, nor get the better end of the staff. So then: to the intent we may profit by this doctrine, let us bear in mind that if God punish us for our sins, it behoveth us first of all too yield ourselves guilty. And there is nothing more expedient than that. For if we intend to be justified afore God: what else have we to do, but to look unto our own life, and to know that we are well worthy to be beaten with God's scourges, seeing we have offended him so many ways? Notwithstanding, if God have some other respect in afflicting us, and yet handle us more roughly, than such as are altogether unruly & make an utter scorn of God's majesty: let us mark that his doing of it, is not because of our sins. Why then? He intendeth to try us & to make us know whither we be wholly his or no. For so long as things go as we would have them, what know we whether we be forward to serve God or no▪ But when we must be fain to renounce our own will, to subdue all our own natural wit and understanding, and (to be short) to fight against our own affections: that is a true trial of our serving of God. Therefore when the case shall stand so, let us think in ourselves: truly my God may justly overwhelm me a hundred thousand times. For although he have granted me the grace to walk in his fear and to endeavour myself to serve him: yet were that nothing at all, I could not stand one minute of an hour, unless he upheld me by his infinite goodness. Surely he will uphold me: Howbeit therewithal he maketh me subject under his hand, and showeth me that I aught to hung wholly upon him. Go to, he doth it for a good cause, and therefore it behoveth us to be quiet, so that after we have inquired, why God vexeth us so sore, & why he persecuteth us so extremely, & we perceive no cause why: It behoveth us to conclude, O my God, thy determinations are incomprehensible: & forasmuch as I am not able as now to know any more by reason of the rudeness and infirmity of my understanding: I will wait patiently till thou make me to perceive the cause why. So Lord, when I shall have tarried in this sort like a poor blind soul, thou wilt open mine eyes, and make me perceive whereunto these things tend, & what shall be the end of them, and I shall profit better by them, than I do now. Ye see then that the wisdom which aught to be in the faithful, is to have such mildness as too confess always that God is righteous, although they perceive not the reason of his works. And heerewithall also, they must with all humility acknowledge themselves wretched sinners, and that God might find cause enough to make clean riddance of them, if he listed not too bear with them of his own mere grace. Thus ye see in effect what we have to gather of this text. Now let us come to that which he addeth. God (saith he) hath taken occasion (or picked a quarrel) against me, and thereupon hath set my feet in the stocks, and tormented me and looked unto all my paths: he spieth me out, & hath his eye so upon me, as I cannot stir a finger, but by & by I have committed a fault. True it is that job intendeth not too accuse God of unrighteousness, or of punishing him without cause. Howbeit herewithal let us mark well, that he was so carried away with his affections, as there scaped many disordered words by fits, which are not to be excused. And I have noted all this heretofore as opportunity required, & as they came in place. For I have showed you that job skirmished to much against God, & yet was still patient, resting in full purpose too glorify him, notwithstanding that he was troubled at times, and was brought so low as he witted not how to recover. And this is well worthy to be noted, as whereof we may gather a good lesson: which is, that although we be not so carried away, as to purpose too blaspheme God: yet notwithstanding assoon as we have never so little liberty, immediately we overshoot ourselves, and there is no ho in us. It is a pity to see what man is: for he is so fraught with evil, that assoon as he hath a little liberty given him, by & by he rangeth out on the one side or on the other, and will not hold the right way, but gaddeth astray, yea even or ever he think it. It is certain that if job had been asked whether God sought occasion against him to handle him so cruelly: he would have answered, not, he is righteous: yea and he would have said it without hypocrisy. Yet notwithstanding he is charged here, (& not without cause) to have strived against God, as if he had sought vain shifts. How cometh that to pass? and why? Because job was tossed too and fro in his sorrow, and now and then had not so good stay of himself as he aught to have had. So then let us mark, that although a man be well grounded in the fear of God, and had liefer to die than to utter a blasphemy: yet notwithstanding, we cannot give our passions the bridle, but by and by there will scape us some evil words that are to be condemned: and specially if we be pinched with adversity, the passion of sorrow is so vehement, as it cannot be ruled: for then a man skirmisheth in such wise, as he iustleth against God, and that is to his own destruction in the end. Sigh we see this: first of all let us consider, that our nature is to sinful and froward. And so ye see one point which we have to mark, which is, that it followeth of necessity that we are corrupted, seeing we cannot think upon God without doing him wrong and injury. And furthermore also we are admonished to enter into an other consideration: which is, to hold ourselves in subjection whensoener God scourgeth us, and to say, alas, I perceive thou art disposed to afflict me: do thy william. When God hath granted us the grace to be at that point, let us assure ourselves, that we have well profited, inasmuch as we are ready to obey him and to receive the stripes of his rods patiently. Howbeit when God hath brought us to so much reason: we must not then slip aside, but rather say, Go to, thou art already bound unto thy god, in that he hath made thee willing to receive the chastisements that he sendeth thee: neverthelater, there are still so many infirmities in thee, that in the turning of a h●d thou shouldest by & by become impatient & rebel against him, & blaspheme him also without thinking of it. So then let us learn so to mistrust ourselves, as we may stand upon our guard to prevent these temptations. That done: let us know further, that notwithstanding the good will which we have had to yield ourselves unto God & to bear the afflictions patiently which come of him: yet is not our patience perfect & faultless. For what a number of evil imaginations will run in our head? And although we stick not to them, but rather do mislike them, & always settle ourselves to say, behold, my God shall govern me, he shall have the rule of me, & it behoveth me to have the meekness to humble myself under him, even though he would trample me under his feet: yea, and although he would thrust we down into the depth of the bottomless pit, yet aught I to yield myself unto him. When we be come to this point, yet will there be many evil thoughts in our minds. And again if we speak, there will always some what slip from us, & we shall never have our words so well restrained, but that there will still be somewhat of our filthiness, and of our own natural imagination lapped about It. Therefore let us learn to condemn ourselves, although we have been patient. And seeing job is reproved so grievously by Eliu in this sentence: let us be sure we shall be found much more blameworthy: specially if we have not endeavoured to obey our God, nor yielded him the honour which belongeth unto him. Lo what we have to mark in this strain. And by the way, if job be condemned here to have blasphemed God: what shall become of us, when we be so carried, as there is no more patience in us, as it is most commonly seen? Then how can we bear this condemnation, if we have charged God, as though he sought vain and fond clokings to execute his rigour upon us. But it is certain that if men confess not freely and willingly, that God is righteous in all his punishments, nor do fully conclude and rest upon it: it is all one as if they should say: yea verily, behold, God is a tyrant. They will not utter such words, for it were horrible: but yet so is their meaning: for there is no mean. If we glorify not God in his righteousness, acknowledging all his doing to be grounded upon reason, equity, & right: it is as much as if we charged him with executing of tyranny upon us. I grant that the blasphemies shall not be always alike, nother shall there always be a consent. job overshot himself so far as to say, there is no reason why God should afflict me: howbeit forsomuch as the headiness of his passions carried him away, as we have seen heretofore: therefore the holy Ghost is fain to condemn him in this text. Wherefore let us be sure, that our damnation shall be the greater, if we be not quiet in our afflictions, but fall to grudging, & that although our mouth speak not a word, yet we be so full of heart-burning within, that we play the mule which chaweth upon his bit. Now then, when we have such bitterness in us against God: it is asmuch as if we accused him of picking covert quarrels to us, to punish us without cause. As touching that it is said here, God hath set my feet in the stocks: Eliu rehearseth Job's words as job had meant them. For God gave him no liberty: as when men hold an offender in the stocks, it is a kind of punishment to make him confess that which he would not, whither he will or no. job then had used the said comparison, saying: that God gave him no means to maintain his quarrel, although it were good. Nevertheless it is true, that job of all the while was sure in himself, that God knew well some reason why to afflict him: but yet for all that, he ceaseth not to wonder & to chafe at his affliction as though God pressed him to sore. If a man had asked him whether he had meant so, he would have answered no: he would have unsaid it out of hand: nevertheless his passions were so vehement and provoked him so sore, that this saying scaped from him, ere he was ware. Now if job were rebuked for a word that had scaped him upon the sudden & unwares: what shall befall us when we be wilful & hard-hearted, & not only have spoken some word unadvisedly, but also purposed long afore, so as we be wilfully stubborn? Truly God warneth us thereof, & showeth us that we have done amiss: & therefore if we will not receive the warnings that he giveth us, but follow still our own wit & natural conceits: I pray you shall not thisstubbornes condemn us a hundredfold more than this oversight which was in job? And it is worthy to be maked well, that whensoever we think of God's mighty power, we must not take it to be a tyrannical power, to say, Behold God may do with us what he listeth, we are his creatures: he seeth that there is nothing but frailty in us, & yet notwithstanding he ceaseth not to vex us without cause. When we speak after that fashion, it is not only outrage, but also cursed blasphemy. And therefore let us match Gods mightypower with rightfulness, saying: true it is that the power of my god is terrible unto me, & I am wholly dismayed at it: but yet doth not my God cease to be righteous: he doth all things rightfully. Thus than the thing which we have to gather upon this sentence, is that when we be astonished and feel as horrible torments as may be possible: yet must we not therefore say that God is excessive in afflicting us, nor that he will show what he is able to do: let us keep us from saying so: for what a thing were that? let us consider that even in the greatest extremities that we can feel, God maintaineth us, & so allayeth his power, as we are not consumed at the first blow. And therewithal let us know, that although the afflictions be sore to us ward, & as heavy as may be, yet notwithstanding God ceaseth not to be righteous. Mark once again what we have to bear away in this sentence. And whereas God watcheth our steps: let us be sure he doth it not without cause. Now let us come to the argument which Eliu useth to reprove job. Herein thou shalt not be quit (saith he:) And why? For God is greater than thou. This present reason seemeth to be very cold to convince job, & to decide the present case. For first of all, who knoweth not that God is greater than men? And who is so mad, as not to confess his greatness, & to acknowledge it in him: We see many fantastical heads that despise God: but yet they stick not to grant that God is greater than they. Eliu than saith no new thing: & although the same speech were not very common, yet notwithstanding what a reason is it to say, God is greater than we, & therefore it followeth that it shall not boot us to maintain a good case. It seemeth rather that Eliu agreeth to that which job had said: that is to wit, God useth such rigour against me, howbeit that is of his absolute power: he is great, & I am not able to make my part good with him: he is my maker, & I am but a poor earthen pot: there is nothing but infirmity in me. It seemeth here then, that job doth father an absolute power upon God, as who should say that he did what he listeth against men, without reason or equity. But let us mark that it behoveth us to take this sentence otherwise than the words sound. For whereas mention is made of God's greatness: it is meant to go jointly with all that ever is in him. And truly we must not separate the virtues that are in God: for they are his own proper being. Men may well have some virtues in them, that may be taken from them: but it is not so with God. When we speak of his power, or his justice, or his wisdom, or his goodness: we speak of himself: they are things inseparable, and cannot be severed (that is to say, they cannot be taken away from his Being:) for they are so joined together, as the one of them cannot be without the other. Is God mighty? so is he also good. His mightiness defeateth not his goodness, nor yet his justice. Therefore whereas Eliu sayeth here, that God is greater than man: he meaneth not that his greatness is only in power, but also that with his greatness of power, there is infinite justice, infinite wisdom, & all other things infinite in him. And what are we in comparison of him? That therefore is the natural sense of this strain. Now we see that this argument is good to put all men to silence, & to make them stoop to humility, that they may stand no more in contention against God. And why? what is the cause that we murmur in our afflictions? That we cannot suffer God to handle us according to his will? that he seemeth to have done enough and to much already? And that we demand so curiously why God useth such rigour against us? what is the cause of all this? for that we think not upon God's greatness. For it is certain that if a man considered what God is, it would at the first brunt stay him and shut him up, so as he would not take any more liberty to grudge nor to reply in any wise. Therefore let us mark, that all our overgreat & excessive affections, all our murmurings, and all other such like things: proceed of this, that we know not what God is, & that we spoil him of his Majesty, as much as lieth in us. That is a cursed thing, & there is none of us, but he loatheth it: and yet for all that (as we see by experience,) it happeneth unto us, ere we think of it. For if things fall not out, as we would wish: do not we break out of array to enter into disputation against God? No doubt but we would that all should be well, I put the case that our zeal were good: yet would we bring God to dispose things according to our liking. And if they happen otherwise: by and by ye see we are out of patience. And whereof cometh this? Because we be to desirous that God should give us leave to common familiarly with him, and we bear ourselves in hand, that we could show him how things aught to go otherwise. And though we cannot do so, yet notwithstanding his will cannot content us. To be short, we must come to this point, that all things are governed by God's providence: but it seemeth unto us, that all should go contrariwise. You see then, that to enter into debate & disputation against God, is all one as if we would defeat him of his greatness & bereave him of his right, as much as in us lieth. So then it is not without cause that Eliu useth this principle here against job: namely, God is greater than thou, and how then wilt thou plead against him? Hereby we be warned, first of all that whensoever we be to much grieved in our afflictions, & would have things to go otherwise, and cannot abide that God should govern us after his pleasure: it is all one as if we would first rob him of his right, and afterward make him our fellow & companion, so as he should have no more authority nor superiority over us. Our intent shall not be so, but yet are we worthy of blame for it. And therefore so much the more aught we to be sorry, and to gather our wits about us, seeing there is such a loftiness in us, as we cannot be thoroughly subdued to glorify God in all things that he sendeth us, but would that things should go clean contrary: taking upon us to task God to do what we would desire him: for it is all one, as if we would take his greatness from him. Mark that for one point. Furthermore let us mark, that it is not enough for us to have conceived generally that God is great: but it behoveth us also to consider the greatness. For else we shall well enough confess that God is Almighty, and that as he created the world, so he hath all things in his hand and governance. We shall never stick at that, howbeit these are but fleeing confessions hovering in the air, and we shall far never the better by them, if we go no further. What is to be done then? it behoveth us to apply these miracles of God to our own use, that it may come to our remembrance after what sort god should be great: namely to the end we may be wholly given to obey him: that whatsoever he do, we may think it to be good: that how soever he dispose of us, we may agreed unto it, & acknowledge him to be righteous: & that although he toss us to & fro, we may always stand steadfast in belief that he sendeth us not any thing which is not rightful. You see then that the acknowledging of this greatness of God, is by granting him to do with us what he thinketh good: & not only with us, but generally with all creatures. Now we know what it is to confess that God is almighty, at leastwise earnestly and unfeignedly. But yet shall men never yield themselves to the obeying of God, nor never give him the glory that he deserveth, but by knowing what they themselves are, & what God is. When we have made this comparison, & perceived that we are nothing, & that God surmounteth all that we can think, & that he hath an infinite glory in himself: I say when we know this: then shall we have no more the vain trust to exalt ourselves, nother shall we any more play the wild colts as we were wont to do: but we shall learn to grant God an infinite greatness, & to know that we ourselves are nothing. And for the better expressing hereof, Eliu addeth that God answerenth not all words. This importeth a great substance. For Eliu intendeth to show us, that we cannot comprehend all things as now, because God listeth not to reveal them unto us. This is in effect the thing which he meant. And it behoveth us to mark, that God manifesteth himself unto us in part, to the end we should not be left untaught in the things that are good & expedient for us. Nevertheless he knoweth our capacity, & according thereunto revealeth his will unto us, reserving in the mean while unto himself, the things that we could not comprehend, because they pass our understanding. If we bear this lesson in mind, we shall have profited well for one day: Behold, God hath taken upon him the charge and office to teach us, and therefore we must not be negligent in hearing: seeing that he is so gracious to us as to be our master, let us in any wise be his scholars and give diligent heed to that which he sayeth. Howbeit let us mark therewithal, that when he executeth the office of a schoolmaster towards us, it is not to open unto us all things that we would doubt of, or whereof we would be inquisitive. What then? The things that he knoweth to be for our edifying, that is to say, which he knoweth to be for our behoof. And so it behoveth us to mark three things. One is, that we must have our ears open to receive the doctrine that God teacheth us, and not be as brute beasts when he doth us that honour, but apply our endeavour to profit under him. Thus ye see the first point. We must not do, as the wretched Papists do which would know nothing: O (say they) it is a dangerous matter to inquire of God's secrets. It is true that we must come to it with lowliness & reverence: but aught we therefore to have our ears stopped, or deaf, when God speaketh to us? So then let us always learn to be ready and willing to receive whatsoever is said or set forth unto us in the name of God. Thus much concerning the first point. Secondly let us mark that God will not show us all things as now, but we must content ourselves with that which S. Paul sayeth in the first to the Corinthians: that is to wit, that as now we know in part, and see as it were in a glass and darkly: for as yet we be not come to the day of the full revelation. For although the Gospel be called the brightness of the noon day: yet notwithstanding the same is referred to our measure. God enlighteneth us there sufficiently: we see his face in our Lord jesus Christ: & we behold it to be transfigured into the same: but howsoever the world go, we see not that which is prepared against the latter day. It behoveth us to increase continually in faith: but faith presupposeth that the things are yet hidden, according as we have the measure of faith, as the Scripture sayeth. If we have it in measure, then is it not in perfection. Thus ye see how we have to bear in mind, that the faithful during this present life, aught to content themselves with some taste of God's will, and to know some portion of it, but not all of it. For if we have fond desire to say, I will know all things & be ignorant of nothing: that were a mad wisdom, and it were much better for us to be stark fools. Therefore let us mark, that the faithful must content themselves with that which is revealed unto them: and that is a far greater and better wisdom, than to be inquisitive of all things without exception. Mark that for the second point. And the third is that Gods holding of us at that point is not for that he is niggardly to show us his will any further, but because he knoweth what is convenient for us. And therefore let us mark well, that God teacheth us for our edification. What then is the measure of faith? what is the doctrine of the holy scripture? It is the rule which god knoweth to be expedient for our salvation: and men need not to complain, if they may know the things that are contained in the holy Scripture, and have them declared unto them daily in Sermons, if men know that: they need not to complain as though they had not understanding enough. For look whatsoever is good and convenient for us, our Lord hath declared it unto us. So then sith we see that God hath commanded his word to be brought unto us, and would not hide any thing from us which might be for our salvation: we have so much the more thanks to give him for disclosing himself so familiarly unto us, and we have wherewith to content ourselves, rather than to be curious as we see many are, which be desirous to be searching out of measure. And the Papists also have had the same, so as on the one side they said, O we must not be inquisitive of God's secrets: & under that colour, they rejected all the holy scripture: & on the other side they had a foolish curiosity in seeking things that appertained not unto them: and they were full of fond dotages, too say, what is such a thing? And how is such a thing done? To be short, nothing contented them: insomuch as the whole holy Scripture was no better unto them than an Apce. For they were not ashamed to spew out this devilish blasphemy, that when we have all that is in the holy Scripture, it is not enough for us, but we must have other secret mysteries which God hath reserved to his Church. whereupon have they forged all this? Like as Mahumet said that his Alcoran was to great perfection: so also the Pope sayeth that there be certain secrets reserved unto him, besides the holy Scripture. What a shame is this? But yet notwithstanding we be warned here, that the cause why our Lord hath fitted his doctrine to our capacity & measure, is for that it behoveth us to be contented with it, & not bring thither our wandering lusts, to say, how goeth this or that? For what are we? And therefore let us hear God speak, and let us open our eyes & receive that which he showeth & telleth us by his word. And again, when we be come to that point: let us hold us in quiet. For he showeth us after what sort we must put our trust in him: after what manner we must live: and after what manner we must worship him. Hath he showed us this? well, Let us settle ourselves wholly there, and be contented with that which he showeth us in the holy Scripture: for he knoweth what our understanding can bruck. And also the things which he hath declared unto us are not very dark, so we do him the honour to receive them with all lowliness, & be not so mad & overweening, as to desire to understand that which he will have hidden from us, & that we will not grant him to be righteous, except he show us the cause why, according as we see many which will say: Tush, I believe it not, for it passeth mine understanding. Thou vile to ade, darest thou blaspheme God after that sort, because he giveth thee not an account of all his doings? & disdainest thou to forbear the thing which is hidden from thee because thou canst not comprehend it by reason of thy own beastliness? So then let us not be puffed up with such pride, as might make us rush against God: but let us content ourselves with that which is declared here, waiting patiently for the great day, wherein the things which we know now but in part, and which we do but taste and behold as it were in a glass, shall be showed unto us face to face and in full perfection.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him too make us feel them better than we have done, that we may not only crave pardon of him, but also beseech him to renew us by his holy spirit, and to cleanse us from all our fleshly affections: and that forasmuch as there is nothing but vanity in us, and we cannot but stray from the right way, if we follow our natural inclination: it may please him to redress it & to guide us by his hand unto the end of our life. That it may please him to grant, etc.   

The. Cxxiiij. Sermon, which is the third upon the xxxiiij Chapter.  
14 God will speak once or twice, and men hear him not.  
15 In a dream and vision of the night when sleep is upon men, & they are at rest in their bed:  
16 Then openeth he the ear of men, and sealeth his chastisement upon them.  
17 To the end to draw a man back from his work, and to hydethe pride of men.  
HEre Eliu goeth forward with the matter which he had begun already in the last sermon: that is to wit, that God yieldeth no account of his doings & sayings unto mortal men. And we have to mark here, that which I have declared already: namely that Eliu treateth not here of that doctrine of god which aught to be clear & easy unto us. For god (as he protesteth by his Prophet Esay) speaketh not unto us covertly, nother is it for nought that he sayeth, seek me. And if his word be dark unto us: that cometh not of itself, but of the blindness which is in our dull wits. For the doctrine which God hath set forth unto us, & which is contained in the holy scripture, is rightly named light. Eliu therefore speaketh here of the determinations which God maketh in his own secret purpose. For (as it hath been said) God in setting forth his word unto us, hath a regard of our capacity which is very slender, and in the mean while reserveth the things to himself, which we could not comprehend as yet, because they were not profitable for our salvation. Not that god taketh pleasure in our ignorance, but because he knoweth what is good for us: & therefore it behoveth us to be contented with the measure that he giveth us, and to tarry till the day of the full discovery be come, at which time we shall know the things that are now hidden. Wherefore let us profit now according as it shall please god to give us power, until we behold the things openly, which as now be dark unto us. You see then in effect what we have to gather of this text: namely that here is no treating of the word of God which we hear daily, and which he will have to be taught us: but of the secrets which he keepeth to himself, & which he will not have disclosed unto men as yet, because they are not able to conceive them. He had said heretofore that God will not answer to all words: that is to say, that men which are nothing, must not presume to call God to accounted of his works, so as he should make them privy why he worketh after one sort or other. Now he addeth, that God will speak once or twice and men shall not hear him. It is the worse for us, that there be many sentences concerning God, which he showeth by effect, whereof notwithstanding the reason is unknown, and although God speak as it were with his own mouth, yet sometimes he is not heard: that is to wit, when the matter concerneth things which men comprehend not as yet, & which are as it were buried from them till the later day. True it is that this present sentence is expounded diversly: some understand it, that God will speak once, that is to say, that he will speak the word and it behoveth us to rest upon it: & that two will come against it, & he will not vouchsafe to regard them: and so, that men must not think to repeal God's ordinance, for it shall always stand unimpeached. That is true. But as touching Elius matter, I have told you already, that it behoveth us to continued the thing which we saw in the last sermon, namely that God will not yield an account of any of his words. And so Eliu granteth him a liberty to speak & say what he will, yea even in such wise as men may not carp at it. There have been also which do refer this to that which Eliu addeth, namely, that God speaketh unto men in visions by night when sleep troubleth them, and also that he speaketh by chastisements. It seemeth unto them that here be the two manners of speaking unto us which God useth: so as sometime he revealeth himself by inspirations, and sometimes also toucheth us with his hand. But this is nothing to the purpose, & it is a constrained sense. Furthermore we need not to beat our brains much in seeking diversities of expositions, seeing that the natural sense is manifest unto us. Therefore let us follow that which I have declared already: which is, that God shall speak once or twice, yea and yet not be understood. Thus we know what Eliu meant to say: and now remaineth to apply the same to our instruction. And how? first of all by knowing our own slenderness: for what is the cause that men take so highly upon them to seek and search after such a sort as nothing may escape them: but because they think themselves able enough too find out all things? but if a man be thoroughly well tamed, in such sort as he challenge nothing to himself, he will be no more so proud and lofty to search God's secrets to far out of measure. So then to the intent we may take profit of this text specially, first let us humble ourselves yea even by acknowledging that our understanding is to small and gross. Mark that for one point. And on the other side let us consider also, that God's secret judgements are a dreadful dungeon, that his ways are incomprehensible, and that it is not lawful for men to wade to far in them, but must content themselves with that which he declareth. You see then that the second point which we have to mark, is that when we think upon the highness of God, we aught to be ravished to the honouring of it, & conclude that we must not take upon us to be able to know & comprehend all that is in him. For whither were that to go? we creep here upon the earth, & we know that he far surmounteth the heavens. Then seeing it is so, let us honour his secret judgements, assuring ourselves that he will always have authority to speak & utter what he listeth, maugre all them that speak against him: yea & that when he speaketh once or twice, that is to say, when he showeth his pleasure and will: men shall know nothing of it because they are to rude to conceive the things in one word, which God hath determined in his purpose: but shall daily see one thing, & yet not withstanding be new to seek of it, yea & still dazzled at it, even at the end of a year or ten: & although they have seen one thing often, yet the reason of it shall be hidden from them. Were it not for the pride that is in us, it is sufficiently confirmed unto us by experience, that we never come to any reason but by compulsion, & that we will always needs be selfwise, even though our ignorance show itself enough & to much. Nevertheless it is not without cause, that we be warned in this text, that God will have his determinations as it were buried & hid. We see the effect of it daily & we know not what to say, saving that it is a wonderful thing, & that it behoveth us to bridle ourselves, in waiting till our Lord reveal it in greater perfection, which shall not be till we be bereft of this mortal flesh. Thus ye see what we have to mark here. And according to the article which I have touched already, let us note also that here is no speaking but of the judgements which God will have hidden, because it is not for our behoof to have full knowledge of them as yet. It is said in the. 62. Psalm that god speaketh once, & David protesteth that he will bear it twice, namely that there is might & mercy in God. There is no treating of God's wonderful judgements, as there is here. Of what then? of the things that we learn by his word, which are brought to our remembrance & set before us continually. For on the one side God maketh us to feel his mighty power, to the end we should fear him & walk according to his will: on the other side he giveth us his mercy, to the end we should take comfort & joy at it. What learn we daily by gods word, but that he is the master to whom it behoveth us to be subject & that we must not live after our own lust, but that God must reign over us, & his law be a bridle that we may be taught under it. Thus the first point is to serve God, & to know what he requireth & alloweth. The second is, that we know him to be our father & saviour, to the end to put our whole trust in him. And how shall we know him? By grounding ourselves upon his mere mercy, knowing that there is nothing but death and damnation in us, and acknowledging that he hath drawn us out of death through his own mere goodness, for our Lord jesus Christ's sake. Thus as concerning this second point, the two things wherein it behoveth us to be confirmed, are that we must resort to him for resuge: and also that forsomuch as his mercy is set before us daily, we should not doubt but that he will receive us. So then, this text of David's, speaketh not of the things that are kept hidden from our knowledge: but of the things that God intendeth to declare unto us and teach us. Therefore he sayeth, God hath spoken: that is to say, God hath so manifested his will in his speaking, as men aught not to doubt any more, nor to reply against that which he sayeth. I have heard it twice, sayeth he. Herein he betokeneth, that it is not enough to have heard God at a glance: but that it behoveth us to mind the things without ceasing which he speaketh. And although he spoke but once: yet must we not let his doctrine slip, but settle it thoroughly in our remembrance, and learn to print it in our hearts, and think upon it early and late, because our memory is short. So then, we see now, that it is the duty of the faithful, to apply themselves thoroughly to the hearing of the things that God showeth them by his word, and to set their whole mind upon it, assuring themselves that God will give them the knowledge of the things which he telleth and promiseth them for their welfare. Mark that for one point. Howbeit, heerewithall let us keep ourselves from seeking any further, and let us not covet to be wiser than God will have us to be. And how may that be? By learning in his school: and if he reserve any secret judgements to himself, let us be ignorant in the things that he will not have known unto us, until he have taken us out of the world. As for example. It is said unto us that God governeth all things by his providence: and Eliu speaketh too the same purpose here. Ye see then that God disposeth of all his creatures, he holdeth all things in his hand, and nothing happeneth in this world by chance, but all things according to his william. This doctrine is given us in the holy Scripture, and it behoveth us to receive it without gainsaying. Now than if we inquire how and why, and would that God (whensoever he worketh) should yield us a reason of his doings, and would enter into disputation to check against him: we pass our bounds, as we see these toads do which are full of poison, and spew out their blasphemies against the providence of God, saying: If God dispose all things, then is he the author of sin: then is evil to be fathered upon him. Lo here a cursed thing. For it behoveth us to hold ourselves within the compass which the holy Scripture giveth us: and because we perceive not the reason why God doth all things, and therefore do think them strange: it behoveth us to stay there: like as also when the holy Scripture sayeth, that God choze whom it pleased him before the making of the world▪ and forsook the rest: it is good reason that we should receive it with all reverence, and acknowledge that our salvation proceedeth of the free goodness of our God, forasmuch as he hath chosen us out of that forlorn & damned lump. Furthermore, if upon this said point, we fall to flittering into over high speculations: we shall be confounded by it, and that rightly. Why so? For therein we would know more than God hath granted us, and that were as much as to fight against him. And think we that such an outrage shall scape unpunished? Thus ye see how we aught to practise this sentence where it is said, that God shall speak once or twice without being heard: that is to say, without being understood, because the wit of man is to weak. But now let us come to that which Eliu addeth. He sayeth that when men be laid down to sleep and are at rest and asleep: God speaketh and openeth their ears, of purpose to withdraw them from their own works, and to tame or hide the pride which is in men: (that is to say) to cast it down and to bury it: or else too seek his discipline or instruction in chastising them. If he see them hardeharted and that they receive not the plain doctrine or instruction which he giveth them: then is he fain to strike upon them, and to tame them with his rods, and to enforce them to be taught in his truth. This is in effect the thing which is treated of here. Truly Eliu speaketh of his own time, for I have told you already, that he was not of that people which God had chosen to communicate his law unto. For if that he and those whom we have heard speak, and job himself were after the time of Moses, which thing is uncertain: yet were they strangers from the Church of God: & the knowledge which they had, was given them by an extraordinary manner, in as much as it pleased God to inspire them. And this is the cause why he sayeth that God inspireth men, even by dreams: and that when they are asleep, God doth as it were pluck them by the ear, and give them warning to think upon him. True it is that God inspireth us also, and although we hear his word to our instruction, and have his holy Scripture to read: yet doth he not cease to warn us still, and to give us many heartbitings, which are as many summoning too call us back too himself, when we are gone astray. For we see how men bury the said knowledge, and seek by all means to forget God: but God cometh to search within us. Therefore when we feel any prickings and thoughts that stir us up: let us understand that God putteth us in remembrance of himself, because we be inclined to forget him, and to become as it were brutish. Specially in the nyghtetyme when we be alone, and our wits gathered to us, that we wander not here and there: then if there come deep thoughts that weigh with us so far as even to make us to sweat or tremble, or else if we be in such disquietness of mind as though we were upon a rack: it is God that worketh in that case: and he summoneth us, because he seeth that we are as it were fugitives, like a young boy that leaveth his father's house, & runneth abroad blowing a feather in the wind. God then, seeing us run so astray, calleth us home by visions in the night. True it is that they shall not be such as Eliu, job, Eliphas and the others had. And why? for we have the help which they wanted: that is to wit, the word of God, which is preached to us and we do hear it. Thus doth God reveal himself unto us, because we have his law, his Prophets, & his Gospel in our hands, & our ears are continually beaten with the doctrine that he hath willed to be preached unto us: and therefore we mustnot look to be taught after the manner of those that had nother scripture nor preaching. Yet nevertheless we see that God worketh now and then after that sort with some men. But to be short, we have to mark here, that although God send us not such visions as the ancient fathers had: we must not be discontented nor grudge at it. For that were to great an unthankfulness, because it hath pleased God to communicate himself unto us by an other mean which is fit for us. There are some curious folk which demand, why God appeareth not from heaven as he did in times passed, & why the thing is not performed which he spoke by Moses, namely that he would speak to prophets in visions, figures, & dreams. It is because that at this day we have his will fully revealed unto us. Were it not a superfluous thing, that God should appear unto us as he did in former times, seeing he hath given us another mean, and that if we despise not his word which we have in our hands, we be sufficiently, fully, and perfectly instructed there? So then let us learn to be contented with this fashion which God hath ordained to instruct us by. And further let us note, that his appearing by visions unto the ancient fathers, was because they had not as yet the law written: or else his appearing unto the Prophets, was because it was needful too have a larger declaration of the things that were yet dark. But now that God's truth is clear and manifest enough, it behoveth us to take the visions of the times passed for a confirmation of our faith, knowing that they sprang out of the same fountain. And therefore let us walk in the simplicity which God willeth us to hold. Mark that for one point. And for the second, let us consider God's goodness in that after he hath given us his word in writing, & raised up men to expound it, he still toucheth us & stirreth us up inwardly by his holy spirit, giving us remorces & inspirations. Therefore let us consider the care which he hath of our salvation, seeing he draweth us so sweetly unto him by all means. You see in effect what we have to gather upon this strain. Now when Eliu addeth, that God sealeth his instruction in men by chastising them with his hand: it is an article well worthy to be borne in mind. For here it is showed us, that God must be fain to speak unto us with many strokes of hand as they say. And why? for he is so gracious unto us, as to allure us gently by his word: and when he seeth that this gentleness availeth not, he useth a greater vehemency to tame us: for here he rebuketh us for our sins, he maketh us afraid, & he citeth us to his judgement, to the end we should beware and restrain ourselves, and be as it were beaten down under him, to confess our wretchedness, crave pardon, & be sorry for them, so as he might cleanse us from our faults. But hath he used those means? that is to say, hath he laboured to bring us back to him by the sweetness & homeliness of his works. We continued still the same we were afore, and become wilful in our hardehartednesse. Therefore he is fain to lift up his mighty hand & to run upon us, & to strike us, as it were with a hammer upon an anuilde, when he seeth us so hard-hearted & that his words enter not into our ears. This is it that Eliu meant to say. True it is that he had said heretofore, that God openeth men's ears: (yea truly, for we know well that God worketh by a secret power in us when he sendeth us the inspirations that are spoken of here:) But he addeth this as now, because we would fain be so sotted, as there should be none other life with us, but to give ourselves too making of good cheer. We see how men shun God's presence as much as they can, & seek by all means to run astray in all vanities. God then openeth our ears, when he toucheth us in such wise, as we be compelled to bethink ourselves. A very thief that is hardened in his wickedness, and could find in his heart that all remembrance of justice were abolished, shall notwithstanding not fail to have prickings and hartbiting too sling him withal. And whereof cometh that? even because God openeth his ears: howbeit let us mark, that there is a double opening of our ears which God worketh in us. For sometime he openeth our ears to the end that we should be enforced too perceive that it is he that speaketh: but yet for all that we cease not to be stubborn still, and to refuse the doctrine and corrections which he giveth us, so as we receive no chastisement at his hand to amend us. There is an other opening of our ears, which is better: which is when God softeneth our hearts, so as we do willingly receive his sayings, and give heed to them, and yield ourselves wholly too his doctrine. When it is said, that God openeth men's ears: it is not to be understood, that all men indifferently do yield themselves teachable unto him, & that all are disposed to obey him. Not: he speaketh as well of the reprobates as of God's children. For the reprobates shall have some opening of their ears, insomuch as they shall be fain to perceive (spite of their teeth) that God speaketh unto them. Howbeit forasmuch as they shake of that thought, and thrust it under foot: they continued always as deaf. In the mean while the good men take profit of it: for they know it is no striving against God. And whereas Eliu addeth, that God sealeth his instruction: he speaketh of such as are so dull upon the spur, and so stubborn as God can not subdue them by his word. Therefore such as do so shake off all doctrine, must be forced too hear God speak after an other fashion: that is to wit, God must be feign to beat them, and to teach them with hard stripes, and to show them by force, that he is their master. Ye see then how this strain aught to be understood. Therewithal let us mark well the manner of speech that Eliu useth here: which is, that God signeth or sealeth his instruction by chastisements. Hereby he showeth, that chasticementes serve to make the instruction of authority, when men reject it, and make no count of it: and that could not be, except the instructions of God's word were matched with his chastisements. For if God should but only beat, without sending any knowledge of his will: what a thing were it? Therefore it behoveth him to teach us with his beating of us. And why? for if a father beat his child, & drag him about by the hear of his head, & tread him under his feet, & yet speak never a word to him: the child shall be utterly dismayed because he knoweth not what his father meaneth, nor why that choler is come upon him, and so the child shall be never the better for it. But if his father say to him, thou naughty boy: see what thou hast done, & thereupon do beat him: the child perceiveth that his father's instruction is to his profit, and he learneth to know his fault, in that he hath not obeyed him as he aught to have done. Behold (sayeth he) because I received not my father's single word, he sealeth the instiuction that he gave me. Even so dealeth God with men. Not that he granteth all men the grace to have his truth preached unto them, & to read the holy Scripture: but he giveth them the remorces and hartbitings that I spoke of before. For as S. Paul showeth in the second to the Romans, as we ourselves feel sufficiently by nature▪ there is not that man which hath not an inward record in his own conscience. So then God revealeth his will unto men, so far forth as is needful to make them unexcusable. And therewithal, forasmuch as he seeth that men suffer not themselves to be taught at his hand, but do stop their ears or else count his doctrine as a trifle, and make a mock of the warning that he giveth them: forasmuch as men forget themselves after that sort: it standeth God in hand to seal his doctrine, and to make it of full authority, so that when men are scourged, they may acknowledge in themselves and say: very well: Now I see that God showeth me his power: & because I have not honoured it, nor reverenced his majesty as I aught to do: therefore I am fain as now to know him perforce, and to consider his instructions better than I have done. For what is the cause that I am smitten, and that the mischief is light upon me ere I thought of it? Because I made myself believe that I might scape God's hand: but now he holdeth me fast shut up, and thereby I see that his doctrine is ratified unto me, that is to say, is made such, as I am fain too think on him spite of my teeth, and to honour him better than I have done. So then let us learn, that whensoever God afflicteth us, or sendeth us any chastisements, we must consider, that the same are as it were the seals that he setteth upon the warning which he had given us afore. If an evidence be unsealed, men will doubt of it, and if it be alleged, it shall not be credited because it is not autentik. But if it have a seal at it then is it out of doubt, and a sufficient instrument, and must be received. Wherefore let us mark that god worketh after the same manner in afflicting us: whereby he sealeth his doctrine. For although we had not the gospel preached among us nor any law, nor aught else but our own conscience as the Paynims and Turks have: yet had we sufficient warning of God's will, and knowledge enough of it if we did not choke it by our own wilfulness. But seeing he speaketh unto us so familiarly both in his law and in his Prophets, and specially by the mouth of jesus Christ: if we on our side be so hard-hearted and stubborn, that we will not receive any thing: Is it any wonder if our Lord strike us with many blows, and enforce us to come unto him? Now therefore let us not be overgreeved with our afflictions as many men are, who turmoil when God afflcteth them, more than if they had never known the word of God. But this knowledge which we have must needs be sold the dearlyer unto us, because that God hath spoken so unto us, and alured us too him by his own holy mouth, and we draw backward from him, and vouchsafe not too go forward one step. And must we not needs be smitten double, when there is nothing else with us but kicking and wincing? So then let us learn to receive the chastisements that God sendeth us with a quiet mind, and consider that his afflicting of us, is not in vain. Why so? For let us mark whither his doctrine have been of such authority among us as it aught to be, that is to say, whether we have been teachable and meek to follow our shepherd as sheep and lambs. Assoon as God speaketh, we aught to print his word in our hearts, & to stick unto it. But we do either go about to wipe it out, or else our ears are deaf, or else it goeth in at the one ear and out at the other. Seeing then that one sort of us have given no reverence to God's word, and another sort have strived openly against it, and the third do mock at it: seeing it is so ill received at our hand, God must be fain to seal it. And how? by afflictions. Ye see then that all the adversities which God sendeth us are his seals. Howbeit to the end that the chasticementes which are hard & painful to us of nature, may be made amiable unto us: let us mark well that which Eliu sayeth here: namely, that God's intent is to draw men from their own works, and to hide their pride. Hear in he expresseth, that God in sealing his doctrine by afflictions, not only respecteth the magnifying of his word, that it might have full majesty: but also therewithal procureth men's salvation. The end therefore, which God aimeth at in afflicting us, aught to be as sugar to season the bitterness which otherwise showeth itself in afflictions. Ye see Gods afflictions are cumbersome to bear▪ Yea truly▪ For we shun all things that we mislike of And moreover God's wrath is a terrible thing unto us. Now whensoever God punisheth us, it is a token that he is angry with us, and therefore we cannot but be afraid, grieved, and distressed. Howbeit God sweeteneth all this, by showing us, the end that he intendeth: which is that he meaneth to frame us to his own hand, and that all his seeking is to make us follow him too obey him. Thus ye see what Eliu addeth in saying, that God intendeth too drawemen from their own works. Now when he speaketh here of works, he meaneth not generally all things that men take in hand▪ but the things that they do rashly & of their own head. For we know that God hath created us to labour, and that he will not have us to be idle and unoccupied, but that every man should apply himself to that which he is able, and that we should consider wherein we may serve both God and our neighbour, & every of us employ himself therein according to the ability which he shall have received. Therefore when God afflicteth us he meaneth not too draw us from our works, that is to say to make us utterly good for nothing. True it is that when we be brought low with sickness, our arms and legs be as good as broken, men must be fain to serve us, the world must be cumbered with us, and we are able to do no service: but yet doth not God draw us utterly from all work: For patience is a work that God esteemeth above all other things. So then (to be short,) God draweth us not from all works by afflicting us: but the works that are meant here, are the foolish enterprises that men take in hand. For if God let us alone and lay the bridle in our neck, how bold are we to practise this or that? Nothing can stick with us: in so much that we would remove heaven and earth. I must do this (say we) and I have such a way to go. We see now adays that Princes take such enterprises upon them, as if they had all things in their hand, and would as it were make new worlds. And the pride which showeth itself in those great men, faileth not to be also in the lesser sort: For these play the Scorpions which writhe with their tails to cast abroad their poison. There is none of us all, be he never so mean, but he undertaketh things at adventure. Therefore it is needful that God should bring us back after that manner: that is to say, that he should pluck us back from our rash doings, by sending afflictions unto us. And so (as I said) we have good cause to be of good comfort when God afflicteth us. For seeing we are so stubborn of nature, as we never come to him of our own free-will: what would become of us, if we should not be restrained by force? Therefore considering that men do of their own nature go clean contrary too the will of God, and fling abroad like wild beasts: let us understand that God hath need to repress us. And sith we know it, let us give him glory for that he suffereth us not to run like wild colts, but doth continually bridle us under his obedience, yea and also tame us by afflictions when he seeth there is too great headiness in us. Lo what we have to bear away in this strain. But let us mark that which Eliu addeth for an end: namely that God intendeth to hide the pride of men. For herein he showeth the wellspring of all our enterprises, which is the pride that is in us. What is the cause then that men do leap after that sort, and fling themselves in the air, and make such kicking and wincing? Even their foolish overweening which blindeth them. For if men knew themselves, they would be tame enough. But they take themselves to be maruellouse wights. They know not that they are borne and created to obey God. Then until such time as pride be abated in us, surely we will be overbold to run astray: & therefore if God intent to withdraw us from our enterprises, it behoveth him first of all to cure this disease of pride which reigneth too much in us. And here is express mention made of hiding our pride, not that it is enough to bury it to the end it may not show itself: but Eliu useth here the same similitude which we oftentimes use towards men, to make them ashamed as if a man should say, go hide thyself like a villeine, to one that made great countenances in a bravery, and should deface him with such reproaches as he durst no more show himself, but should be fame as it were to bury himself in his house. Lo after what sort his pride is as it were hampered. And after the same sort doth God work towards us. For whereas we would feign play the wise men: our folly bewrayeth itself, and God suffereth not our pride to be always concealed, but it bewrayeth itself. Well then, when this is perceived, what doth God? he afflicteth us to the intent to meken us: howbeit he doth it to our shame: that is to say, he buffeteth us, and therewithal worketh us such reproach, as we perceive our own dishonesty, and are feign to go hide ourselves like lewd lozel's that went about to exalt themselves beyond measure and reason. You see then what Eliu meant. Therefore God covereth not the pride of men, but showeth that he beareth it down and thrusteth it underfoot, yea even in such wise, that men are ashamed of it whereas they had erst been to bold, thinking themselves able to work wonders. So then let us mark now, that God showeth us a singular favour when he speaketh to us, seeing that we should be but as wretched brute beasts, if we were not taught by him. Again he sendeth us hartbitings to nip us to the quick. If they do us no good, and we be afterward afflicted by his hand: let us assure ourselves, that that is because we be too hard and stubborn, and therefore must be tamed as wild beasts. Yet notwithstanding let us consider, that they are all of them God's seals, whereby he healeth and ratifieth the warnings which he had given us by his word. And therefore let us make much of them and receive them patiently, seeing that by that means he procureth our welfare and salvation. And so let us desire nothing all our life long but to show ourselves true children towards him, and to give over ourselves wholly to his obedience and service.  
Now let us fall down before the face of our good God with acknowledging of our faults, praying him to make us feel them better than we have done. And for as much as he hath chosen us to be of his household: let us desire in any wise to be guided by his hand in all simplicity and reverence, and that for as much as he hath kindled the light of his word amongs us, we may be governed by it unto the end, and our minds maintained in such pureness as they aught to be, so as we may from day too day grow and increase in the knowledge of his word, until we come to behold his glory fully and perfectly, and be transfigured into the same: and that although it behove us as now to pass through many battles, and to feel unto what wretchedness we be subject in this world: yet notwithstanding we may be upheld always by his power, to get the upper hand of all temptations, to the intent that his goodness may strengthen us more and more to walk in his obedience. That it may please him to grant this grace, etc.   

The. Cxxu. Sermon, which is the fourth upon the xxxiij Chapter.  
This Sermon is yet still upon the xuj and xvij verses, and then upon the text which is added here.  
18 He plucketh back his soul from the grave, and his life that it should not come to the sword.  
19 He chastizeth man with grief upon his bed, and breaketh his bones with chastisements▪  
20 So as his soul refuseth bread, and his life the pleasant meat.  
21 His flesh is consumed so as it is seen no more: and his bones also which are not seen, do clatter.  
22 His soul draweth to the grave, and his life unto them that follow at death.  
23 If there be an eloquent messenger (one among a thousand) to show a man his righteousness,  
24 That God hath pity of him, and saith, deliver him, to the end he go not down into the pit: I have found atonement.  
25 His flesh shall come again more fresh than a child's: and she shall return to the days of his youth.  
WE saw yesterday that God must be feign too draw us by force from our foolish enterprises: because that naturally we be so presumptuous, as there is nothing but we would be meddling with it. If God should but only warn us to be mild, and not to thrust forth ourselves overhastily it were not enough. For there is a foolish boldness in men which can not be held in awe but with great violence, as if a man should tie up a wild beast with chains. God therefore must be feign to deal with us as is showed us in this text: that is, that man will never turn away from his own enterprises, except God subdue him by main blows. And what is the cause thereof? Even pride, as hath been said already. Therefore until the pride which is in man's nature be beaten down and thrust under foot: they will needs be always roisting and starting out on the one side or the other, yea & flinging away like wild beasts. And so let us mark well, that the chiefest thing which we have to do in our afflictions, is to learn to humble ourselves, that we be not so foolish and overbold, as to take more upon us than God giveth us leave too do, but that we walk under his government, ask counsel always at his mouth, holding ourselves still to that which is commanded, and not challenging aught at all to our own strength and power. Ye see then a lesson which it behoveth us to remember early and late when God afflicteth us. But Eliu expresseth yet more the thing which I have touched: that is to wit, that God procureth our welfare by the said means of humbling us. And how is that? Because it is the destruction and undoing of men to be so puffed up, and to exalt themselves more than is lawful for them. Therefore there is no other means to draw them out of the ditch, and to keep them from stumbling into a deadly fall, but that God do hold them back by afflictions. And so ye see that the cause why w●e fall not into the grave, is that God afflicteth us. But therewithal Eliu showeth us how harsh this medicine is, in that he sayeth that it consumeth our flesh, so as we have no more the shape of man, but are like unto dead men that are taken out of the earth, and our bones do clatter without, and we can not so much as take breath, but are in continual torment, so as we have no release, but God persecuteth us with such extremity as we can no more. Thus he showeth that God can not at the first blow win that thing at men's hand, which were to be desired: that is to wit, that they should know themselves wretched and full of infirmities, and there upon stoup unto him, but that they must be feign to be overcome with strong hand and continual torments, or else they will never yield and submit themselves unto him. Behold the two points which we have to mark. And as touching the first, let us learn to bear our afflictions patiently, sith we see that they serve us for medicines and salves. Is it a small thing for us to be drawn out of the grave? These words concern not only the bodily death which passeth away: but also (by a similitude) the everlasting damnation is termed here a grave or a pit. Then are we ready to fall, not to break our arms or our legs, not nor only to break our necks: but also to perish for ever, and to be wiped out of the book of life, and to be cut off from the kingdom of heaven. Lo to what state our pride bringeth us. For so long as we flicker after that sort in the air, and think we have any strength of ourselves, and build thereupon after our own fancy: I say so long as we be possessed with such foolish presumption: we are always ready to stumble and to perish. But God having pity on us, sendeth such remedy as he knoweth to be convenient: which is, that he afflicteth us and beateth us with his rods. If we grudge and can not be patient when God doth so chastise us: Is it not an extreme unthankfulness, not to suffer God to remedy our destruction & to draw us from it? So then let us mark well, that here the holy ghost meant to make gods chastisements sweet and amiable to us, to the end we should bear them▪ quietly when they be sent us. Mark that for one point. Verily this will seem strange too fleshly reason. For [our fleshly reason will say] could God provide no better mean for our welfare than by tormenting us after that sort? Behoved it him to send us to death that he might call us unto life? Surely it is an incredible manner of proceeding if a man debate it according too his own reason: and he will think it but a foolishness that God should kill us in pardoning us. For what are afflictions? Signs of his wrath: and we know that all diseases are the messengers of death, and that all the sorrows which we conceive are drownings of us. But our Lord sendeth us sorrows, sicknesses, and torments, and holdeth us in them as upon the rack till we can no more, and till we faint in such wise as our life draweth to the grave. For these words concern not the small afflictions where with we are accustomed: but they concern Gods sending of us to so great extremity, as there remaineth no more hope in us. And how is that? must God cast us into the bottom of death, to the end to draw us out again? But so worketh he, and we must not plead against him, for we shall always have the worse end of the staff. And out of doubt, that is the cause why the holy scripture sayeth, that it is his ordinary manner to kill before he quicken, and to bring to the grave before he raise to life. Then let us understand that God intendeth here to exercise our obedience, by trying us to the uttermost so as we can endure no more, not nor so much as draw our breath, but seem to be utterly choked. Therefore when our Lord bringeth us to that point, it is to the end to know whether we be wholly his, and whether we can abide to be governed by his hand or no. Howsoever the world go▪ when we be tempted in our troubles and griefs, let this sentence come to our mind to comfort us withal: behold it is said that God in bringing men to their grave, intendeth to draw them out again: and that in consuming their flesh he mindeth to restore it again: and that in tormenting them with extremity, he purposeth to comfort them and too bring them to rest. Seeing it is so, let us take hold of this comfort, and let it suffice us to assuage all our sorrows: let us not be out of heart although it seem that we be utterly forlorn: let us always pass further and further in the strength of this doctrine: and let us learn to raise up ourselves by it, even when we be cast down into hell. Thus ye see what we have to bear in mind. And afterward when Eliu maketh so long a description of God's chastisements: it is to show us how dreadful his wrath is. And this also is a very profitable lesson for us. For which of us thinketh of the greatness of God's wrath as it is spoken of the holy scripture? It is said in the song of Moses, who knoweth the greatness of thy wrath? And undoubtedly although God's wrath be a fire that consumeth all things: yet notwithstanding we think not upon it, but overpass it. It is told us in Sermons, and we read goodly texts of it: but we are not touched with it, nother doth any man rest upon it. For as much then as we make no account of God's justice, and take it to be but as a sport: we aught to mark well the counsel that is given us by the holy ghost: like as in this text it is said than: God breaketh men's bones: that is to say, useth so great violence, as there remaineth no strength at all in them vnconsumed. Their flesh wasteth and consumeth away, so as there remaineth but an image of death: and a man is so continually tormented, as he is like a dead man. It is not without cause that all this is set afore us: but it is too the end to waken us, and that when God uttereth his judgements against us to make us feel our sins, we should the better be think us that those torments are more terrible than can be expressed, According also as we see how the holy scripture useth many comparisons in that behalf. Why doth it liken God to a Lion that breaketh and brozeth things with his teeth, and plucketh them in pieces with his paws? It is not to attribute such a cruelty unto God as is not convenient for him: but to humble us, because we be dull and know not what it is to fear God, or to stand in awe of the punishments which he sendeth upon such as lift up themselves against him. To the end then that we may not be any more possessed with such dullness, the holy scripture setteth forth God in the likeness of a Lion that cometh upon us with his teeth and his paws, to make us understand that when he intendeth to show himself contrary unto men, there is no terror above it nor comparable to it. Ye see then to what use we aught to apply the things that are said here, and that such warnings aught ro serve us aforehand. Also sometimes when we be in trouble and that God falleth so upon us: It behoveth us too put the things in ure that are spoken of here, to the end we may know that we are not the first [which have been so dealt withal.] Yea and undoubtedly it is a notable place where it is said that God consumeth ●ll a man's flesh, that he bruiseth and breaketh, that he swalloweth up, and that he killeth men. And why? to quicken them. And so although his anger be dreadful unto us when he visiteth us with rigour, and that we be driven to feel the things that are contained here: yet notwithstanding he cheereth us with the hope of salvation, which is the only mean to bring us unto life. Wherefore seeing that our God giveth us hope, and that we be not the first that have been so dealt withal, but that he hath handled his servants after that sort in all times: let us suffer ourselves to be as it were swallowed up of sorrow, and to be set there as in a gulf. And truly we see that Eliu following that which hath been showed in the foresaid song of Moses, speaketh not so without cause. Mark then how this sentence aught to serve us to double use. The first is, that when we be in rest we must take time to bethink us how dreadful God's wrath is, to the end we may walk in fear and carefulness and submit ourselves under his hand. And the second is that we must not be too much afraid when God visiteth us so roughly, knowing that he hath dealt after the same sort towards those whose salvation he hath procured. Then let us not think it strange that he should deal so with us, but let us learn to fashion ourselves like unto those, which have waited to be fully comforted at God's hand after they had been in heaviness, yea even after they had been swallowed up of sorrow. And therewithal let us mark also the long continuance of our afflictions, whereof Eliu speaketh here. For he saith not that Gods afflicting of a man in such wise as he shall seem to be utterly forlorn, shall not be only for one brunt▪ and to relieve him again by-and-by after: Not, but contrariwise when he layeth his hand upon those whom he intendeth to afflict, he maketh it heavier and heavier, in so much that if a poor creature be sore tormented to day, it shall be double to morrow, and afterward be so increased, as it shall seem to have nother end nor measure, and it shall continued so long, that he shall pass through a hundred deaths, before God shall seem to relieve him. So little then shall we be delivered from our afflictions immediately when we have felt them: that they must be increased more and more. For it is the good pleasure of God, that we should fight against many deaths. Truly this seemeth right hard unto us: howbeit let us mark that a rough horse must have a rough rider, and that for as much as we be tough wood, it behoveth us to have hard wedges & hard strokes with a beetle. True, it is that we think not ourselves to be rebels against God▪ but if we consider the thing as it is, without flattering of ourselves: we shall found that the nourishing of wilful stubborness in us▪ is no small nor common thing. Some chaw upon the bridle in such wise against God, that although their afflictions increase, yet they cease not to gnash their teeth still, and to play the wild beasts. And an other sort pretend some token of humility: but what for that? They be so fickle, that to day or to morrow it is quite out of their heads. So long as a man is held at a bay, he will undoubtedly say I have offended my God, it behoveth me to turn a new leaf: and he will not only make countenance afore men through hypocrisy that he is willing to amend: but he will also think himself to be utterly changed, and that there is no more any wicked affection in him. But what? if God deliver him to morrow morning, he will become worse than he was, or at lest wise as bad. See in what plight we be. And therefore let us not think it strange that God should so increase his stripes. If he see that we can not be won, but that there is such a sturdiness in us as he must be fain to correct us a long while, it behoveth him to work more roughly. Like as when a disease is rooted peradventure the diseased person will think himself to be rid of it, as soon as he hath taken but some syrup, or some pill, or hath been let blood: I say it will seem unto him that he is thoroughly whole: but the root of the disease is not yet plucked up, and therefore he must be fain too take some very harsh and bitter medicines, and be kept too a diet, and abide under the physicians hand a month or twain, yea or a whole year. Even after the same manner must God purge us by diverse remedies, and make it long ere he cure us, because this vice of pride is rooted overdeepely in us, and is entered even into the maree of our bones, so that all is infected, and there is no soundness in us, but all is corrupted till God renew it again. Thus ye see why here is mention made of the long continuing of our afflictions till we can no more: yea and that God must be feign to use diverse remedies, not afflicting us always after one fashion, but sending us some times one kind and sometimes another, which thing let us assure ourselves that he doth not without great cause: for he taketh no pleasure in the tormenting of his poor creatures. We know it is his nature to make us feel his goodness: howbeit in the mean while, forasmuch as he seeth that we are not fit to receive it: it is good reason that he should change, and after a sort transfigure himself, to the end to conform himself unto that which he seeth fit for us. And that is the cause why it is said that he chastizeth man with grief upon his bed. When Eliu speaketh so, it is to show us that if God punish us in good earnest, there is nother release nor truce at al. For his meaning is, that though we seek rest we shall find none, if God be our enemy, that is to say, if we take hold of his wrath. For when the Scripture saith that God is our enemy, and is angry with us: it meaneth not that he is so in deed, but that he pretendeth to be so because we have need to be put in fear, that we may be sorry for our sins. So then let us mark well, that when a man is so tormented, he is forced to have war without end, and if he seek to have rest, he shall found none. For the hand of God is to long: we shall not be able to scape from it, till we be reconciled to him. This is the thing that aught to be understood in this sentence. And if God give us any release, let us assure ourselves that he beareth with our infirmity: and the same aught to serve to our singular comfort. For although god examine us roughly, and bring us even to the pits brim: yet notwithstanding he giveth us still some taste of his goodness with it, that we may take breath again. It is said here that he hath not granted this grace unto all men, but that he persecuted some in such sort as they had no rest at all. And what meaneth he by saying so? He speaketh not of the reprobates only, but of those whom he had chosen, and whose salvation he had procured and furthered by that means. So then let us understand, that when God suffereth us not to be afflicted oversore, but giveth us only some little stripes: he hath a respect to our feebleness, because he seeth we are too weak. Furthermore, when he sayeth that a man forsaketh his meat, in so much that he findeth no taste in pleasant meats, and would fain be out of the world: It is to show us that when we be touched with the feeling of God's wrath, and have conceived it too the quick: we can found no taste in any thing. What is it then that giveth us taste of all the benefits that we received at God's hand in this world? It is his grace. True it is that the heathenish sort, and the despisers of God which are saped in their sins, and are become utterly brutish, and feel no more sting of grief: do find taste enough in their pleasures: yea even in their beastly pleasures: For they have not yet conceived the wrath of God. But as for those that feel God against them, they must needs mislike all things that are desirable of their own nature, yea and utterly loath them. And why▪ For they cannot take pleasure, even to live. Although this life be full of much wretchedness, and is as it were a Sea of all miseries: yet must we set store by it, because God hath set us in it, and preserveth us in it, to the intent we should know him to be our Creator and father, according as in deed the end why we were created, and why we be maintained in this transitory life: is that we should know how it is God that interteyneth us here, and that we should feel his fatherly goodness, in that it pleaseth him to have a care of us and to govern us. So then our life aught to be dear unto us in that respect: and when he showeth himself angry, our life must needs be bitter. For it is impossible that a man should not desire too be fordon when he feeleth that: according as it is wri●ten that they shall say too the mountains, cover us. Thus ye see to what point we are come. And therefore let us learn to found taste, first of all, in the goodness of our God, to the end that the rest of his benefits may be pleasant unto us, and that we may find savour in them. I say let us learn to taste the goodness of God: that is to say let us not be so given to worldly things, as that our chief mark should not be to say, let us seek to obey our God, and to submit ourselves quietly under his hand. Ye see then, what we must desire. Have we so do one? whensoever we enjoy the benefits that he giveth us, whither it be in eating and drinking, or in the rest of our life: let our rejoicing be in such wise, as it may be wholly referred too the acknowledging of the fatherly goodness of our God, too say, behold God doth well show the care which he hath of our welfare, seeing he vouchsafeth to feed our wretched bodies. Behold, they be but dead carcases, and yet God vouchsafeth to nourish them. Ye see then that it behoveth us to eat and drink in such sort, as we may think continually upon the goodness of our God. Furthermore when all things be out of taste with us, and that we be so overpressed with anguish as our very life is hateful to us: let us consider from whence the same proceedeth. And that is because God hath hidden his countenance from us, & we feel no more his fatherly goodness which should make us too sinde taste and savour in all his benefits. So than if we mourn and be in perplexity and anguish, let us pray God to make us feel his goodness which as yet is unknown to us. And when we feel that, let it serve us not only to take breath by, and to set us in rest: but also to restore us in such wise, that whereas we were utterly dismayed afore, we may gather new courage and come again to the flower of our age, according at it it said here by-and-by after. Thus ye see what we have to bear in mind. To be short, it is said that the flesh of a man shall waste away, so as it can not be said any more that he is alive. Now if it be so that we must be brought as it were to nothing, and that God doth utterly disfigure us: let us look to arm ourselves with patience, and not enter into disputation, although we come to the said extrametie. And why? For it is said that God handleth the chosen after that sort. Here is no speaking of those whom he intendeth to overthrow and destroy, but of those whom he hath ordained to salvation, which are in his hand, and whom he guideth. Even those doth he disfigure in such wise, as a man would take them to be utterly forlorn. seeing it is so, let us pray him, that although we become like as dead men, yethe will keep our life hidden in his hand. And very needful it is that he should do so. For although all men be not afflicted so roughly as Eliu speaketh of here, and that God use not such rigour but where he listeth: yet notwithstandding generally it behoveth our life to be as it were a kind and shape of death as Saint paul saith. And as we see that in winter time the trees have nother flowers nor leaves, nor any freshness in them, but their life is drawn into them. Even so must our life be hidden in the hand of God. And when we have done him the honour to put him in trust with it, we shall find in the end, that he hath been a good and faithful keeper of it. And therefore if it please him to bring us to such an afterdeale for a time, as we shall perceive no token of his favour, but shall seem to be quite alienated from him: let us tarry his leisure, and mourn till he give us again the cheerfulness that is spoken of here. Now after that Eliu hath treated of the afflictions which God sendeth to the faithful, and showed that they must first be cast down before God set them up: he addeth that when God intendeth to make them feel his goodness and favour, he useth his word towards them. Hear ye see the mean whereby God quickeneth those which be as it were alienated from him: that is to wit, he sendeth them such a messenger as is hardly to be found amongst a thousand, and he shall bring him a message of righteousness, [that is to wit] he bringeth him word that God justifieth the sinner, & receiveth and accepteth him into his favour Ye see then after what sort we be restored when we have been as good as dead. And here is a goodly and excellent sentence, too show us that when God sendeth us tidings of his goodness, and that his promises are declared unto us: it is all one if he reached us his hand to draw us out of our grave. What would we more? So then let us mark well how it is said here, that a man shall gather new strength if he have assurance of God's goodness. And how so? For as I have said already, our Lord hath given that property to his Gospel, that by giving ear too the promises that are contained in it, we take comfort in him, and are assured that he calleth us to him. Truly this is hard for men to do: For of all the battles that we have to fight against the temptations of ourflesh, the greatest battle is against unbelief: and specially when we feel any of God's chastisements, then be we as it were in darkness, in so much that our sorrow dimmeth our eyes, and although God's promises be set afore us, yet notwithstanding we can not apply them to our use, but there seemeth always to be somewhat betwixt us and them, and that they belong not to us. Lo in what plight we be: and every of us aught to feel it by his own experience. Undoubtedly Satan cometh to intermeddle himself in that case. True it is that we will not deny God's promises: but we will stand as it were in a mammering and say, I hear well this promise, which is so goodly a one as it aught to cheer up a whole world. But what for that? I linger still in vain, because I perceive not that the same aught to pertain unto me. So much the more therefore aught we to mark well what is said here: namely that when god sendeth us a man which certifieth us of his goodness, it is all one as if he reached us his hand and said unto us. Lo here I am, hitherto I have afflicted you: and although the same hath been with great rigour, yet have I not done it as a judge that intended to punish your misdeeds according as you deserved, but as a Physician too heal you. True it is that you felt it not at the first, I was fain to use searing, corzying, searching of the bones, and other very violent remedies: but in the mean while I procured your health by it: and therefore consider you of this my goodness. Thus yeesee that when so ever God giveth us the holy Scripture into our hand, and we find there any promise of his mercy, or if he send us a man that is able to warrant us the forgiveness of our sins: it behoveth us to conclude thus: how soever the word go, my God will pity me, and indeed he showeth it by sending me this record, and specially by this benefit, that the Gospel is preached unto us. For we know that the use of preaching is to unbind us upon the earth to the intent we should be unbound in heaven. The chief end for which God will have his word ministered unto us, is that for as much as we are held prisoners under everlasting damnation: those that are ordained too be ministers of God's word, should unbind us and release our sins, that is to say, warrant and bear witness unto us of it. We know it is the peculiar office of God to forgive sins: It belongeth not to men: but our Lord jesus Christ meant to express the power and workefulnesse that is in preaching, by saying that therethrough our sins are forgiven us, yea even by mortal men. And that is the cause why Saint Paul sayeth expressly that the message which is committed unto us is the message of atonement or reconciliation. Then if we be in a Christian church, and the Gospel be preached there purely: let us be sure that God hath committed the keeping of the keys of the heavenly kingdom, unto the men that do so bear abroad his word. And to what purpose? To the end to open us the gate of salvation. Let us assure our selves that he hath given them authority too break our bands according as it was foretold by the Prophet Esay, that lesus Christ should be sent to preach deliverance to poor prisoners. He hath not done this in his own person only accomplishing the said promise: but he doth it still also daily by his ministers. True it is that jesns Christ is the party that hath let us loose from the bondage of sin and everlasting damnation, wherein we were by nature: But yet hath he committed the same charge to all she peherdes of his Church. You see then that the thing which we have to bear in mind when Eliu showeth us the mean whereby God restored those whom he had sent as it were unto hell, and which were as good as drowned: is that he sendeth them a messenger that is able to warrant them righteousness. And he speaketh purposely of righteousness, not because those which aught to comfort us should use flatteries too make us believe that we be righteous, and preach unto us our own virtues and merits: no: but the righteousness which he speaketh of here, is that God is made at one with us, And how is that? Because he imputeth not our sins any more unto us. Then are we righteous, not in our selves nor through our own virtues, but because it pleaseth God to forgive us. And it is a point which we aught to mark well. For when the world seeketh righteousness, it is by bringing men's own deserts unto God, and it imagineth that although they have done amiss, yet they are able to make him some amends. Behold thee common use or rather abuse wherewith men deceive themselves. For if they be cumbered with any heartgreefe, by feeling the vengeance of God, they fall to considering with themselves: How now? Have I not lived well? Have I not served God as I aught to do? And though I have committed some fault: is there not some means to recompense it withal? Yes. And I have done this and that. Behold I say how men would ever put some bar in God's way, to the end he should have no vantage of them. Thus seek they their righteousness in their own merits. But when God intendeth to give us a righteousness whereby we may stand before him, he useth a contrary kind of speech, which is: that he admitteth us and accepteth us for righteous by covering our sins. Where on then shall our righteousness rest? On the free mercy of our God, because that when he hath once scoured away our spots with the blood of his son, and discharged us from death and damnation by the ransom which our Lord jesus Christ paid upon the Cross, he wipeth out our sins, and layeth not our offences to our charge. Thus the righteousness which is preached unto us by God's messengers, is that we be justified or accepted for righteous. And it is not without cause that the holy scripture useth continually the word justify. It might well said that we find favour or grace when God pardoneth us, according also as it is often said so: but the holieghoste thought it not enough to use such words. And why? For so long as we be sinners, God must needs hate us: we know that he is the wellspring of righteousness, and there is no agreeument between him and unrighteousness. Therefore so long as we be sinners, we be loathly in God's sight, and he must needs reject us: and (to be short) we have no entrance unto God, till we be just and righteous. Now then, how become we righteous? It is because God regardeth not our sins, but buryeth them and hideth them, and cleanseth us from them. So then our sins are wiped out in the death and passion of our Lord jesus Christ, in so much that we be taken for righteous, and God findeth no more fault with us, when he accepteth us after that sort for his sons sake. This is the ryghtuhusnesse that is spoken of in this strain. Furthermore, whereas it is said expressly, that the messenger which recomforteth us, is one among a thousand: It is to make us set the more store by the benefit, whereof we seldom make account: that is to wit, of the mean of our atonement or reconciliation. Then is it declared, that the same is no base nor common thing. It can not at all times be stumbled upon that we should have a man sent of God to warrant our salvation, or to be the mean of our atonement with him: and therefore it is no such thing that we should cast it under our feet. And that is the cause, why the Prophet Esay saith: how beautiful are the feet of them that bring glad tidings of peace? Now by the feet the Prophet meaneth their coming and presence, as if he should say, if the world knew what a benefit it is when God declareth his mercy unto it, it would love and esteem those that preach the Gospel, and it would acknowledge that God hath committed such a treasure unto them, as surmounteth all the goods that we can wish. Saint Paul also alleging the same text, applieth it to show that the preaching of the Gospel is a singular gift of God. Then let us not think that the same cometh of men: but let us be fully assured and resolved, that God seeketh us when his Gospel is preached unto us. God must be the builder thereof, such goodness must proceed from him: and therefore if we father it upon men, it is too great an unkindness. Wherefore let us beware that we deface not the goodness of God: and when the Church is in such order that we have preaching and all other things: let us assure ourselves, that it is all one, as if God came to seek us, to bring us to salvation. And there withal let us know, that he granteth not that grace and privilege to all men. In good sooth there are countries which we esteem, and also (to the worldward) are to be more esteemed than we: which yet notwithstanding have not the message of salvation. Let a man go through the whole world, let him search all nations, yea even those which have been most excellent in times past, let them go seek in Greece where all sciences of the world were enclosed, as it seemed: let him go into Italy, into France which now is in some estimation, or let him go into Spain: And what shall he find, but utter desolation? For there, not only those which aught to be the messengers of salvation are utterly dumb, but (which worse is) ye shall hear masty dogs barking out blasphemies against God, and ye shall see wretched souls led too destruction, and the Devil hunting every where after his pray. For undoubtedly look how many preachers go up into their Pulpits, so many dogs are there to hunt and fetch in the game, and too bring it into Satan's toils, that the wretched souls may go to damnation. But here we have God's promises preached unto us, to lead us to salvation. Therefore we see it is not without cause said, that a faithful messenger of God's grace, is an odd man among a thousand, and so rare a benefit, as we aught too esteem highly. How be it this is not said to make us esteem the persons, but to make us to receive the benefit which is ministered unto us by them with the greater reverence, that is to say to make us receive the grace of God, for so much as it pleaseth him to draw us to him, and to justify us of his fatherly love, showing us that although we be wretched and miserable, and that there be nothing in us but death and damnation, yet he will not leave us there, but deliver us by the mean of our Lord jesus Christ.  
Now let us fall down before the face of our good God, praying him so to make us feel our faults, as we may mortify all our lusts more and more, and be withdrawn from the corruptions of this world, and frame ourselves to seek unto him: and that for as much as in this mortal life we be subject to much wretch ednesse and misery: It may please him to reach us his hand from above too deliver us from them, after he hath once taken us from the gulf of death. That it may please him to grant this grace not only to us, but also to all people and nations of the earth, etc.   

The. Cxxuj. Sermon, which is the fifth upon the xxxiij Chapter.  
This Sermon is yet still upon the twenty-three. xxiv. xxv. verses, and then upon that which is added here.  
29 He shall pray, God and appease him, and behold his face in triumph, and a man's righteousness shall be restored unto him.  
WE saw yesterday that when God afflicteth us, he procureth our salvation by that means, although it seem not so to us. True it is that the wicked shallbe afflicted too: how be it it doth but make them hardhearted and chafe against God: and so little fare they the better by their affliction, that it doth the more bewray thire wickedness, & bring them to the full measure of it. But when God afflicteth his chosen, he overmastreth & mortifieth them in such wise, as they tremble before his majesty, & become utterly dismayed & like men half dead, insomuch that there is no more hope of life in them in respect of themselves and to the worldward: and finally, there remaineth nothing for them but that God should have pity of them. And Eliu setteth out the mean whereby god maketh his chastisements available towards the faithful: that is to wit, by comforting them through his goodness and by telling them that he is ready to forgive their sins. For although afflictions be for our profit, and serve us for medicines and salves, as was showed yesterday: yet notwithstanding it appeareth not so, but by the end. Now the end is showed us here: which is, that God reacheth us his hand, assuring us that he will be merciful to us how so ever the world go, notwithstanding that he hath handled us roughly. Then let us mark well, that the life of our souls consisteth in the word of God, whereby he giveth us assurance of his mercy and goodness towards us. And too the intent we should esteem this benefit as it deserveth: it is said that he which is the warranter of the remission of our sins, is as an odd man among a thousand, so as he is not to be found at adventure, but is a treasure which God reserveth to those whom he thinketh good. Besides this, I have told you that God in promising men the forgiveness of their sins, giveth charge and commission too the ministers of his word, to draw them from death, according as it is expressly said, that the keys of the kingdom of heaven are committed to those which preach the Gospel. Too what end? To forgive sins: not of their own authority, but to the intent that the wretched sinners may be the better assured of their salvation, and not doubt but God receiveth them to mercy. Therefore the ministers tell them in his name, that they be quit before his judgement seat. And this is the cause why it is expressly said, that God will have mercy of a man when he sendeth him a good and faithful teacher, and giveth his appointed ministers the said charge and office of rescuing and delivering the wretched creature that was in way of damnation. How be it to the end that all these things may be the better understood: here are three points to be marked. The one is that Eliu showeth us the cause and foundation of the forgiveness of our sins: namely that God is merciful unto us, and of his infinite goodness will not have us to perish. That is one point. The second is, that the office of such as preach the Gospel, is to draw wretched souls out of death, and to set them at liberty. And the third is, that the same is not done, but by express commission given of God: according also as it belongeth not to a mortal man to take upon him so high a thing, which is above our ability. Then as touching the first point we see that the holy ghost bringeth us here to the wellspring, of the grace which we obtain of God. When he forgiveth us oursinnes, why is it? Not for that we are worthy of it: not for that we are able too be beforehand with him: not for that we bring any thing that aught to procure his favour towards us: but because he looketh upon us with mercy. To be short, the holy ghost fathereth the remission of our sins upon the only free goodness of God, for we be so wretched as there is nothing but damnation in us. Behold, it pleaseth God to secure us, and he doth it not for any thing that he findeth in us, save only infinite miseries: but of his own goodness which moveth him thereunto. This then is a point which we aught to mark well, to the end that when we come to obtain forgiveness at God's hand we may not imagine to appease him with our own merits, nor to be particausers of the remission of our sins, but look upon that which is told us here: that is to wit that when God will have pity of us, he receiveth us to mercy out of hand. And so Eliu meant to advertise us, that God doth not always make us to feel that goodness: but that although he love us, and be minded to provide for the things which he knoweth to be profitable for us, yet doth he not always give us that feeling, but hideth it utterly from us: as when God afflicteth us, it is said that he turneth his back to us, or else that he vouchsafeth not too look upon us, or else that his countenance is louring towards us, and that we be not able to behold it. Then let us mark well, that the faithful shall now and then be dismayed, and seek God, and not be able to found him: not that he hath forgotten them, or rejected them, but because he will not as then make them too feel his love. And that is the cause why Eliu sayeth expressly that God is merciful to us when he sendeth us witness of the forgiveness of our sins by his word: not that he was not so before, but because we are then sure of it by experience, and do as it were take possession of his goodness which was unknown unto us for a time. The second point was, that the office of such as preach the Gospel, is to forgive sins. And it is a notable point: For without that, we were utterly forlorn: and past recovery. There is none other mean to give us hope of salvation, than by assuring us that our sins are forgiven afore God, and we quite and clean discharged: For (as it hath been said) that is the righteousness whereby we are acceptable unto him. So long as our sins are imputed unto us, God must needs hate us: and what else is the being of God's wrath upon us, but a bottomless gulf of all cursedness? Again, when we be reconciled unto him, the gate of Paradise is opened unto us, he acknowledgeth us for his children, and the heritage of heaven is already prepared for us. And how may that be obtained? By having good and faithful teachers too preach the Gospel unto us. For the end whereat God aimeth, is atonement or reconciliation with us, according as Saint Paul declareth, where he expresseth that the property of the Gospel is, to be a message of atonement between God and man: which is, that jesus Christ who knew no sin, but was the unspotted Lamb, did put himself under the curse of our sins, to the end that we should find the righteousness of God in him, that is too say, after we are washed in his blood, and have put ourselves under the sacrifice which he hath offered, we be taken and reputed for righteous, because the said sacrifice had the power to put away all faults and offences. Lo what it behoveth us too mark in this place. Therefore when so ever we read the holy scripture, or come too a sermon, when any promise of God's goodness is set afore us: let us assure ourselves that then God warranteth his love towards us, to the end we should be delivered from death wherein we were plunged. And although we hear but a mortal man, and that his voice be but a sound which disperseth and vanisheth in the air: yet must we believe, that God will work in such wise by his power, that the said doctrine shall be sufficient too deliver us from the damnation wherein we are, and from the bondage of sin, so as we shall pass out of the bonds of Satan, and be set clear before God, and this saying (namely what so ever you loose in earth shall be loosed also in heaven) cannot fail us. And so we see of what importance this word is where it is said deliver the sinner or set the sinner free. For when God giveth express charge to such as speak unto us, to draw us out of the gulf of death, that we might enter into Paradise, it is all one as if his voice sounded from heaven. And in very deed Saint james speaking of private persons, saith that he which warneth his brother, shall save a soul that was lost. If this take place in all those that bring men into the good way when they were out of it: what shall it do seeing we have the special zeal which our Lord jesus Christ hath given to his word, at such time as the same is preached to us by the shepherds of his Church: that is to wit, that their office is to release and forgive sins, (as I have alleged already out of Saint john,) and to bind and unbind (as I have alleged out of Saint Matthew?) To be short, we see what the power of the Gospel is, when we receive the promises of it by faith: namely that it is as much as if god should reach us his hand from heaven, too pull us out of the dungeons of death. And herewithal let us mark for the third point, that this is not done, but by God's ordinance: and it serveth for a difference between the Gospel, and the blasphemies of the Pope. For the Pope upholdeth, that he and his Chaplains have the keys of the kingdom of heaven, and the office of forgiving. But what commission can they show for it? For they tie the forgiveness of sins to shrift. And where did God ever tell men, that it behoveth men to shrive them of all their secrets in the ear of a mortal man, too obtain mercy? God declareth, that if the sinner sigh for his sins, he will be merciful to him. But behold a mortal creature presumeth to make a law, and to shut men out of Paradyse if they observe it not. Is not that a notorious usurping of God's power? Besides this, the Pope hath his Bulle●, indulgences, pardons, and such other things, too ground the forgiveness of sins upon: and therewithal he mingleth the blood of martyrs, as he that meaneth expressly too deface the virtue of the death and Passion of our Lord jesus Christ. And yet notwithstanding, in the mean while he hath no promise of the Gospel, he hath nothing but toys, ceremonies, sorceries, great crosses upon the back, and such other trash which in conclusion are nothing but Satan's gewgaws. But contrariwise it is said, that there can be no forgiveness of sins without God's message, that is too say without preaching and doctrine. When the Pope forgiveth sins, he is dumb, he bringeth not one jot of God's word, nother hath he any thing but charms and sorceries as is said afore. Moreover he layeth tyrannous laws upon men's necks, to overthrow the mean which our Lord hath ordained: again he abridgeth God himself of his liberty, and there is no let in him to disappoint God that he should not receive sinners to mercy. You see then that the Popish Church is the devils synagogue, destitute of the forgiveness of sins, and consequently damned, so long as it holdeth itself too the traditions of Antichrist: For it is impossible that it should be reconciled unto God. But on the contrary part, we say that men's sins are forgiven them by receiving the message of the Gospel, and that the same hath not to do with the ceremonies that men have devised, nor with the laws which they have invented at their own pleasure, but only that we must follow the order and rule which our Lord jesus hath established, who hath the remission of sins in his hand. He hath given us a mean whereby he will have it done: which is, the preaching of his Gospel, and the receiving of it with assured faith. Therefore if we stick to that simplicity, we may be sure that the commission cometh from above, and that men take not ne usurp not any thing upon them of their own brain. Thus ye see what we have to mark upon the word where it is said, that God will pity him and deliver him. Then must every whit of it come from above, and none but God only must work in this behalf by his free goodness, according also as he himself protesteth by his Prophet Esay saying, I am he, I myself am he which wipeth out thine iniquities O Israel. Then must such a benefit needs proceed from him: For it is not in any creature too give it unto us. Now we see what substance there is in this text, so it be well understood. And immediately after it is said, too the end that his soul should not enter into the pit. We have seen already heretofore, that the wretched sinners are near to the grave, and that they are as good as dead and consumed so long as God pursueth them with rigour. But now Eliu addeth, that God preventeth that mischief by sending the said message of the release of our sins, so as we fall not into the grave, that is to say, we perish not. For the case here standeth not only upon temporal death, but upon damnation: wherein we should be utterly overwhelmed if God did not prevent it, and preserve us of his infinite goodness. Then let us mark, that while we be afflicted, we be covered with the darkness of death, and it seemeth to us that there is no getting out of it: but yet notwithstanding, even in that time God sustaineth us as it were in covert: and although we perceive not that we rest upon him, yet notwithstanding he showeth us that favour. For without our knowledge, it behoveth God to work in that behalf, although we cannot conceive it. And undoubtedly when we begin too take hold of his goodness by faith, we must not lay the first point of our salvation there: but we must mount up higher: namely that he chose us before we were borne, and that from thence forth he continueth his goodness always towards us. So then let us mark, that God of his own goodness chose us after a secret manner incomprehensible too our natural understanding. Again when it pleaseth him to manifest his goodness unto us, (which thing he doth when his gospel is preached unto us) he showeth us that he is willing to have us delivered from the grave. Therefore we perceive our deliverance and salvation when we taste of the promises of his gospel: not that it is done thoroughly at the first, but God giveth us some small taste of it, confirming the same more and more in us, until we see the gate of Paradise wide open, and that we be delivered from the grave. Lo what we have to mark upon this saying. Furthermore when Eliu sayeth that God hath found reconciliation: let us mark that he intendeth here to express yet better, the thing that he touched even now. Which is, that we must father the atonement which God maketh with us, upon Gods own free goodness, and that it is he which worketh, yea even before we could have any thought or mind to come unto him. For he must be fain to seek us when we be gone astray and have forgotten him, according too the saying of the Prophet Esay. True it is that we are often commanded to seek God, and to turn unto him when he have offended. But what for that? It cannot be done except he teach us inwardly and touch us so to the quick, as we may be enforced to mislike of our sins. Again who is he that giveth us any hope, or that causeth us to run unto God for refuge? Is it not he himself, by inlyghtening us with faith? So than it is not without cause that Eliu addeth, that God found reconciliation. And why? For when he afflicteth us, he prepareth us aforehand too receive the grace that he intendeth to give us. For so long as we be puffed up with pride, God's goodness hath no entrance into us: So long as we be hardened in our sins, we beat back the said grace a great way from us: And so long as we be saped in our filthiness, surely we cannot taste of the reconciliation which is made by our Lord jesus Christ. Therefore God must be fain to work here: & the work must be altogether his. And how worketh he? First by bringing us to the knowledge of our sins by the hartbyting which he giveth us, according as it hath been said heretofore, that he sendeth us inward fear, as if he sounded a trumpet to summon us to his judgement. You see then that God calleth us home to him by secret inspirations, when he seeth us gone astray and distraught. And besides this, he appointeth men to warn us, and to reprove us. And surely that is another great benefit, when we have good and faithful teachers that show us our sins to the quick, and threaten us with everlasting damnation. Furthermore if this suffice not, (as we see that we are dull upon the spur, and God had need to kick & prick us more roughly) he addeth the correctious of his hand, and afflicteth us. And here ye see how we must profit ourselves by corrections, to the end we be not like stithies to beaten back the strokes. Nevertheless it is only Gods working, who to bring that to pass, giveth us hearts of flesh, and softeneth the hardness that is in our cursed ●ature. Well, then hath God made his corrections to take place. Then is it high time for him too manifest his mercy unto us, and to make us to taste it. So then we see well th' 〈…〉 is he which findeth reconciliation, and that we on 〈…〉 can do nothing aforehand, but rather we still draw back from him. When God teacheth us, in what plight ●●● we? And if he let us alone, are we not as it were drunken in our lusts without thinking upon him at all? And although he sand us good warnings, and that we be convicted of our evil: yet notwithstanding we labour still too bury it, too the intent it should not be seen at all. Other some grinned their teeth and chafe when God showeth them their sins, and they can so little abide it, as they do nothing else but bite and kick. Othersome become as it were utterly senseless, and there is such a dullness in them, as there followeth no amendment for all that ever a man can say: and therefore it behoveth God to work in that behalf. And again when he shall have afflicted us to the uttermost, yet shall there not be a right odedientnesse in us, yea and when we be even confounded, we shall be still like wretched mad men, according as we see it happened too Cayn and judas. Lo in what plight we should be if God wrought not in us, And therefore if we have not this message of salvation, what shall become of us? Although we were thoroughly tamed, and did nothing else but sigh and groan: yet notwithstanding all would turn but to despair in us. So then, it behoveth us that the acceptable time come unto us, according as it is said in another place of Esay, behold the acceptable time, behold the days of salvation. And why doth he term the time of salvation an acceptable time? Because God hath chozen it of his own mere goodness. And that is the cause also why it is said in another place of Esay, Comfort ye, Comfort ye my people, shall the Lord say. Thus is it his doing too comfort us in our afflictions, or else we should be swallowed up with sorrow. And therefore he addeth, that he repenteth him at the heart, that he had scourged his people, and telleth them that the time of comfort is come. Herein we see a more certain declaration of the thing which is touched briefly here, which is, that it is Gods peculiar office to found reconciliation. Nevertheless Gods will is to do it by his ministers. And so, as often as the promises of the gospel are offered unto us, wherein God calleth us to him, and showeth himself favourable for our Lord jesus Christ's sake, giving us the grace to taste of that goodness, and assuring us that he is ready to receive us to mercy: let us assure ourselves that then is the convenient time which he hath appointed for our salvation: Then let us humble ourselves, and be sure that we have not prevented him, but that he hath sought us. And therewithal let not us be behind hand upon such occasion. According as saint Paul in all edging the said text of Esay which I have touched, showeth us that we must be ready to come when our Lord calleth us, and that we must not drive off from day to day when reconciliation is found out and offered unto us. And hereupon Eliu concludeth, that a man being so comforted by the message that God sendeth him, becometh young again and is restored, and his flesh becometh as fresh as a young child's. Wherein he showeth the true mean of comforting us. Which is not to forget God, and to seek fond vanities to sot ourselves withal: but to be certified of God's goodness. And it is an article which we aught too mark well. We see after what sort men labour too comfort themselves: namely, by forgetting God: For it seemeth too them too be a melancholic matter too think upon him. And in good sooth, how many are there which will say stoutly enough, that they be Christians, and yet notwithstanding when they intent to be merry, they drive away all thought of God and of eternal life: and not only so, but also offend God of set purpose. And why? For they cannot be merry, but in doing evil. Seeing then that the nature of men is such, and that we be attainted with that disease: let us look well to ourselves, and be sure that our mirth shall not be blessed from above, except we be assured of the remission of our sins. Therefore if we have God's favour so as we can call upon him, as Eliu will by-and-by add: therein consisteth our true gladness which is allowed of God, & is lasting, and will bring us to salvation. But so long us we know not in what case we are with our good God, ne seek to be reconciled unto him, but lie routing still in our own filthiness: the more we desire to be merry, the more we kindle God's vengeance against us, the more we increase still the fire of his wrath, and we plunge ourselves the deeper into the bottomless pit. Ye see then how it is more than needful that it should be showed us how much it standeth us in hand to be well assured of God's mercifulness towards us. And that also is the cause why the holy scripture (when it treateth of giving joy and comfort unto us, (doth always set before us the favour of God, saying: Behold, your God is merciful to you, and therefore be glad. Behold, your redeemer seeketh to join you and knit you to God his father, and therefore be ye glad, be ye quiet, and be ye at rest in your consciences. Hereby we are admonished that we must needs be in trouble and unquietness, so long as we know not in what case we be with God. True it is that the wicked will seek means enough too make themselves merry: and in good faith, they ruffle it out (as you see) in despizing God: but howsoever the world go, yet doth God sand them such prickings and torments of mind, as they be sore distressed: and if they dance, it is after the fashion that is spoken of in Moses: namely, that yet nevertheless sin is at their door, and there waiteth for them like a dog that waiteth for his master. You see then that the wicked may ruffle it out, but yet can they not go out of their doors without gnawing of their conscience, and God must still hold them at that bay. Therefore somuch the more aught we to think upon this doctrine, that is to wit, that we turn not our back unto God, ne bury not our sins when we would have peace: but that we always have some promise of God too comfort us. And when we see that God allureth us to salvation, let us be glad of that: For then shall our gladness be blessed. And if we have the taste that God is our father, it will sanctify all our joys: but without that, we must needs quail, and there is no way for us to rejoice. Mark that for one point. And for the second, we have also to mark, that the only grace of God aught too suffice us though we have never so many sorrows mingled with it, according as God will excercise us. For he will not sand us full joy, so as we might laugh with open mouth as they say. Yet notwithstanding it behoveth us to be contented with this certainty that we have him to our father, and that we shall found mercy with him. Then if we have this privilege of ability too call upon our God, and can assure ourselves that the gate is open to us, and that we shall have good access unto him in the name of our Lord jesus Christ: I say, if we can have that boldness (not through our own rashness, but for that he hath vouchsafed too open his holy mouth too witness his love unto us (which thing he doth when his gospel is published) let us assure ourselves that we must rest wholly thereupon, and though we have never so many sorrows and encumbrances. Yea and it behoveth us too pass further, and to surmount them all, and to rejoice in our miseries and tribulations: seeing that God's love is printed in our hearts by his holy spirit: that is to wit, seeing that God vouchsafeth too be our father and saviour, and hath showed the same not only by his word, but also in very deed in the person of his only Son whom he hath not spared but given too the death for us. Thus ye see what we have to mark where it is said that a man shall gather new strength, and be restored again, and that his flesh shall become as fresh as a young child's. For it serveth to show, that although we feel many miseries in this world (as it is certain that we must have many adversities in passing through this transitory life:) yet notwithstanding we shall not cease to have a joy that shall overcome and get the victory of all things, if our Lord comfort us in his goodness. And this is it which Saint Paul meaneth when he sayeth, that the peace which passeth all man's understanding shall get the upper hand in our hearts. When he speaketh of this peace of God, he meaneth the gladness which in given us through the remission of our sins. And further he sayeth, that the same peace passeth all man's understanding. And afterward he addeth, that the same getteth the upper hand or victory in our hearts. His meaning is that while we live in this world, we shall have many troubles and griefs, yea and be in danger of death at every blow: and yet notwithstanding that the said peace of God getteth the upper hand, and maketh us conquerors in fight. And undoubtedly sith we see that our Lord enlighteneth us: it aught to suffice us, according as it is said in the fourth Psalm, that all the wealth of the world cannot make them so glad which are fleshly, and desire these worldly things making sport & mirth when they far well, so as they have good store too eat and drink. True it is that you shall see them very merry: howbeit if God make his countenance too shine upon us, our joy must needs surmount all the things that the worldlings are wont to desire. Now when Eliu hath spoken so he addeth immediately that a man shall pray unto God and appease him, or find him favourable. Behold here yet one point more which importeth very much: For without this calling upon the name of God, we know not rightly the fruit of the joy that is spoken of here. For wherein consisteth all our welfare? Even in that we may boldly come unto God, and have leave to rest as it were in his lap when we be afflicted, so as we know that he will be merciful to us as be hath promised. This (say I) is the sovereign welfare of men, so long as they live in this world. For undoubtedly prayer is the thing whereby we come unto god. It behoveth us to walk here by faith, and God is absent from us as in respect of eyesight. And although he dwell in us by his power, and make us to feel his grace: yet notwithstanding we be as it were separated from him, too outward appearance. Nevertheless, by prayer we mount up into heaven, and present ourselves before his majesty, and (to be short) are joined unto him. Ye see then that here is a band of familiarity between God and men, in this liberty which he giveth us to call upon him. But yet can we not pray unto him as we aught to do, except we know his goodness, according as it is said in the fifth Psalm, Lord I will woship in they temple, even upon the multitude of this mercies. Until such time as our God hath certified us that he is our father, it is not possible for us to dare come unto him: our mouth is shut, and our heart is locked up, and to be short, we are utterly excluded from the privilege of calling upon him. And that is the cause why it is said that the holy ghost sealeth our adoption, to the end we may cry Abba father, whereby we are sure that he will hear us. And in an other place saint Paul sayeth, that by jesus Christ we have belief in God, and this belief engendereth trust, too the end we may come boldly before the throne of God to pray unto him. Ye see then how it is showed us here, that when a man is so comforted by the promises of the gospel, by-and-by he calleth upon God, & findeth favour at his hand. And so let us mark first of all, that all the prayers which men make without the taste of God's goodness, are but dissimulation, yea and stark abomination. True it is that we cannot be so sure of it as were requisite, and although we pray unto God, yet have we not a perfect faith: but yet if we have not this full purpose in us to go unto God as to our father, because he calleth us and we be grounded upon his promises, we do but dishonour his name with our praying, and all our prayers shall be turned unto sin. And hereby a man may see how cursed and wretched the state of the Papists is: And we aught well to think upon it, to the end we may be sorry for their destruction, and magnify God's goodness somuch the more, in that it hath pleased him too draw us out of such a dungeon. The Papists think they pray to God devoutly enough: yea, but in the mean while they hold this for a principle, that a man must always doubt of God's favour: yea and they have no ta stat all of God's promises, but go to it at all adventure. And that is the cause why they make so many windlasses, seek so many patrons and advocates, and devise so many means too go unto God. For they do him not the honour to submit themselves to his word, and to trust fully to it. So than ye see that the Papists are always in doubt, yea and they will needs be in doubt: be means whereof they are so far off from the privilege of calling upon God to be herd at his hand, that they are rather continually beaten back. For as saint james sayeth, if a man come doubting too require any thing of God, he must never think to obtain aught. And why? For our prayers must me grounded upon God's word. And therefore we see, that it is not without cause that 〈…〉 liu sayeth here, that the man which is so comforted will pray unto God. But now let us mark that we 〈…〉 disposed to pray, until we know that God calleth us. There is one general reason which it behoveth us to hold▪ according to that which is said in the Prophet: I will say you are my people, and you shall answer me: 〈…〉 our God. God must begin and thunder unto us if we will be sure of our salvation: there shall be no good melody, except God have first thundered into us, that is to say except he have given us boldness by his promise to answer unto him as to our God. And therefore as often as we pray, let us begin at the promises which are contained in the holy scripture, and consider that God calleth us to him, that he promiseth to hear us, and that we may boldly go unto him. Yea, but yet let us not cease in the mean while to walk in fear, but let us consider that we come to present ourselves before the majesty of our God: let that (say I) lead us to humility and reverence, according as it is said in the text which I have alleged out of the fift Psalm, namely, Lord I will enter into the temple and worship in fear. So then let us consider the majesty of God, that we may be afraid and stoop and submit ourselves with all lowliness: and yet notwithstanding let us not cease to take courage continually, and too become bold. And why? Because it hath pleased our good God too call us unto him, and too promise' us that our coming too him shall not be in vain. Ye see then how we have too mark, that although we have conceived an assuredness of God's good will, and do fully believe that he will receive us: Yet notwithstanding we must not cease too humble ourselves too him with all lowliness, knowing that we shall always found him a pitiful and merciful father towards us, if in seeking him we hold the right way as he showeth it us.  
Now let us fall down before the face of our good God, with acknowledgement of our faults, praying him so to put them away, as we may not doubt, but that he will accept us as righteous for our Lord jesus Christ's sake: and to grant us the grace that our coming too present ourselves unto him, may be, not only to be discharged of the burden of our sins, but also too be so cleansed, as he may devil in us, and so govern us by his holy spirit, that we may walk in all obedience to his law and to his holy commandments which he hath given us. And so let us say, Almighty God our heavenly father, we acknowledge and confess according to the truth, that we be not worthy to lift up our eyes to heaven, to present ourselves before thee, nor to presume so far as that our prayers should be, etc.   

The▪ cxxvij Sermon, which is the sixth upon the▪ xxxiij. Chapter.  
26 He shall pray unto God who will be favourable to him: he shall see his face with joy, and he will tender (or return) a man his righteousness.  
27 He will look towards men, and say, I have sinned: I have turned away from goodness, and it hath not profited me.  
29 He hath redeemed my soul, to the end it should not go down into the grave: and my life to the end it should see light.  
ACcording to that which was declared yesterday, here Eliu showeth us that when men are reconcilied unto God, they may call upon him with a quiet and steadfast conscience. And it is the true fruit of faith to have such a quietness as we may be sure that God loveth us, and flee to him for refuge. For without that, we were in cursed case. And undoubtedly although we had all the goods of the world, we should not be sure to enjoy them one minute of an hour, except God maintained us in the possession of them. Moreover let us put the case that a man might continue in ease and pleasure all the time of his life. Yet should all God's benefits turn too his destruction and damnation, unless he used them purely, and were sure of the said fatherly love of God. We see then that if we cannot call upon God with such certainty that he will hear us, and accept our prayers: it is pity of our life. Somuch the more than behoveth it us, to mark well the order, that is showed here by the holy ghost: which is, that when God shall have certified us of his goodness towards us, we knowing that therein he will be favourable to us, and pardon our sins, may seek unto him and boldy present ourselves before him. And that is the cause why it is added in the text, that God will show him his face, and that his righteousness shall return unto him by that mean: or else that a man shall see the face of God. But we must not greatly stand upon the words, seeing that the meaning is evident. Therefore it is all one as if it were said, that so long as men are accused in their own conscience, they cannot think upon God but with all terror, so as they could found in their hearts never to perceive any thing of him, nor that any man should speak to them of him, nor that they might have any inkling of him. And out of doubt we see that so long is sinners are asleep in their evil, they desire nothing so much as to forget God. And if any mention be made of him: it is an intolerable torment to them, as if an offender were brought before his judge. Ye see that as long as wretched creatures are buried in their sins, they cannot think upon God but to their great grief. But when we have assurance of the forgiveness of our sins: then we come boldly to God, we are glad to think upon him, we are willing to hear of him, yea and it rejoiceth us too behold his face. And this is it which Saint Paul meaneth by saying, that we find peace to Godward when we be justified by faith. Also by that saying he meaneth that the wicked have no rest, but when they be fallen asleep, or rather dulled in such wise, as they think not upon God. Thus ye see how the heathnishe sort and such as seek too feed themselves in their vices, do labour too forget God, and settle themselves thereupon: But when God bringeth them to their remembrance, than they wake, yea even too their sorrow. Contrariwise, if we be certified that God receiveth us to mercy (whereof faith is a good and sure warrant) we good boldly unto him, and have peace with him, and the nearer that we come to his majesty, the more trust have we of our salvation, forasmuch as he desireth nothing, but too be our father, according as he hath showed in deed. And the matter which was treated of yesterday, is confirmed yet once again in that it is said, that righteousness shall be restored unto a man. Eliu had said heretofore that if a wretched creature be in trouble, so as he feel God's wrath and vengeance, there is no way to comfort him, and specially to restore him too life, except the gospel be preached, and that God sand him some man to tell him his word purely, whereby the wretched sinner, that was overwhelmee, may know that the gate of paradise was opened unto him. In discoursing hereupon, Eliu said that the preacher of the gospel should declare to him that was so afflicted, his righteousness. And what is that righteousness? I have declared already, how it is not that men are righteous in themselves, or that they are able to stand before God: but that this righteousness is, that God burieth their faults and imputeth them not unto them, but cleanseth them of his own free goodness. For the blood of jesus Christ is the spiritual washing of our souls, namely when they be watered by the holy Ghost as saint Peter sayeth. And there ye see also the understanding of this text, that a man's righteousness shall be restored unto him or return to him again. For so long as God pursueth us as a judge, and summoneth us too yield up our account: we be overwhelmed by our sins, and there needeth no other process nor witness against us. But when God calleth us to himself, and showeth us that there is good remedy for us too be discharged of the bond of death, wherein we are bound: (which remedy is to put our whole trust in the death and passion of our Lord jesus Christ, and to receive and embrace the promises of salvation which he giveth us) that is the returning of our righteousness unto us, which had been erst alienated from us, and whereof we had been utterly bereft. So then let us learn, not too nourish our sins in our bosom any more. For we shall gain nothing by laying plasters upon our sores to hide them: the rottenness of them will increase the more, and we must needs drop asunder in the end, and be altogether infected. Then is it not for us to flatter ourselves and too seek vain startingholes, but we must come right forth unto God, and suffer our selves to be reproved by him. And when we feel any remorse of conscience, let us receive it humbly and be sorry for our misdoings. If we have profited little by the warnings that God hath sent us, at leastwise let us not be past amendment when he chastizeth us. And when we be beaten with his rods: let us be so cast down in ourselves, as we may seek nothing but his mere mercy, considering that we are utterly undone if he help us not. You see then how it behoveth us too deal. And by that means let us not doubt, but that our righteousness shall be restored unto us, according as it is said by the Prophet Esay, that when we be imbrued with the blood of our sins, insomuch that the stain of it is soaked into us, God will make us as white as snow, if we return unto him with a pure heart. But let us not think hereupon, that God pardoneth our sins too let us fall asleep in them: but to the end we should seek to him, and make the privilege which is given us available, that is to wit, be bold too call upon him as our father, and assure ourselves, that he will hear us. Eliu having spoken so, addeth: he will look towards men and say I have sinned, I have turned away from goodness, and it hath not booted me: he hath delivered my soul from the pit: This text is expounded by some men as though Eliu spoke of God, saying that it is he that looketh so towards men, and that if any man say I have done amiss, then whereas he had been in the darkness of death, God delivereth his soul from the pit, and restoreth to him the light of life. Howbeit forasmuch as word for word it is set down thus, he will look towards men and say I have done amiss, I have turned away from goodness and it hath not stood me in any stead, or was not meet and convenient for me: a man may see and easily gather, that Eliu goeth on still with his matter, showing that they which are brought so low as to feel their sins, and to be even at deaths door, if God show them the favour to call them back again, and give them hope of life, and specially cheer their hearts, so as they are able to call upon him in true assuredness of faith: do afterward turn themselves to men, and declare their miseries, to the intent to magnify the infinite goodness of God which they have felt. And so the second fruit of the forgiveness of sins, is that when the wretched sinner knoweth that God hath not shaken him off, but as yet openeth him the way and giveth him access too come unto him: like as he rested thereupon too call upon God and afterward made the fruit of faith available: so also it behoveth him too confess the said goodness of God before men, and not to be ashamed to show the misery wherein he was until God had delivered him by his mercy. To be short, like as when God hath sent us the promises of his gospel, we aught to acknowledge them, and to seek unto him: so also it behoveth us, to mourn before men. For it is not enough that every of us should pray to God privily by himself: but it behoveth us also to set forth his glory, and to endeavour to provoke our neighbours too the same, so as one of us may be edified by another: and he that hath felt how good and merciful God is, must show it unto others, that they may take example at it: And when there is such an agreement amongs us, we must also preach God's praises together, according as every one of us is bound unto him, and there is not any man which may not justly confess, that God hath a hundred times plucked him out of his grave and quickened him. You see then in effect what the meaning of Eliu is. Howbeit, that we may the better profit by this sentence: let us mark that it behoveth us first to enter into ourselves, and then to go unto God, & afterward to go unto our neighbours. Thus ye see three things which we have too mark, and it is an order which we aught to keep well. The first is, that men should examine their own consciences, & have an eye to their whole life. And why? To be ashamed of their sins: For until we have well perceived that we be worse than wretched, how will we have recourse unto God? We will not be moved to seek him, nor to desire forgiveness. So than it is requisite for us too begin at the said point, namely too feel our sins how grievous they be, and also too feel and conceive the wrath of God, too the intent we may be as it were forlorn, and behold hell as it were gaping upon us to swallow us up, and be so utterly astonished, as we may be driven to say, Alas, what is to be done? So that we may have no rest in ourselves, but languish so in our miseries, as we may come with an earnest zeal too seek the Lord. Thus ye see the first step that we must begin at. The second is, that we must come unto God, and seeing he tarrieth not till we seek him, but of his infinite goodness preventeth us, in somuch that he inspireth us to the end we should seek him and flee for refuge unto his mercy, & there rest: when we have any promises of his goodness set afore us, seeing that he seeketh sinners to bring them from death to life: we must take those promises and apply them too our use, saying: even so my God, thou showest that thou art willing to receive sinners too mercy: behold I am one, yea and I am so forlorn, as I wot not any more what too do. Therefore I doubt not Lord, but thou wilt make me feel they grace and goodness. So Lord, there will I rest, and although I be hemmed in with many troubles and sorrows which were able to turn me from thee: Yet will I rest upon thy promises, and therewith call upon thee, assuring myself that thou wilt strengthen me against all Satan's temptations. Thus ye see how it behoveth us to deal. The third point is the conclusion that Eliu maketh here: which is, that we must declare God's goodness to our neighbours so farforth as is needful to their edifying, that he may be praised with one accord, and that all men may confess, that there is no welfare but in his mercy, and that we are all damned, if the only goodness of our God remedy it not. These (say I) are the three degrees which it behoveth us to keep. But I told you that we must begin at ourselves. And why? We shall see many which will blaze abroad God's praises with full mouth, but they have not well foremynded them in their heart. There are which think themselves discharged when they have said, O my God, have pity upon me, I have been such a one, I have done such an evil deed. True it is, that such men have some feeling in themselves, and speak not altogether through hypocrisy: But yet notwithstanding there is much wind in them, and their mouth is larger than their heart. For scarcely have they tasted of God's mercy: and yet they would have men to think that they have felt it thoroughly, and that they be full fraught with it. But there is vanity and ambition in such men, when they wyden their mouth after that sort too speak well, and in the mean while have not minded God's grace too feel it accordingly, that it might be well imprinted in their consciences, and they themselves be rightly nourished with it. That is the cause why I said, that before we speak, it behoveth us to have considered well what we have seen afore: that is too say, too have examined well ourselves, too have been diligent in searching how wretched we be, and too have been come too the very point to have been swallowed up into the dungeon of hell. And afterward when we have been brought too that afterdeele, too embrace God's promises, and too have such a lively feeling of them, as we may call upon him with a full trust. True it is, that this cannot be done perfectly, but yet must we go towards it, yet must we creep nearer and nearer too it, and we must strain ourselves too come at it. Very well, have we made such proffers? Then is it time too open our mouth and too praise God's goodness, that other men may be drawn to him by our example, and that all men may know, how there is none other hope of salvation, than in his only infinite goodness, when it pleaseth him to make the death and passion of his Son available to take away our sins, so as we may be washed clean from all spots and uncleanness, and be accepted for righteous before him. And this matter concerneth not the shrift of the Papists, but the confession of a Christian, which aught to be put in ure among us, and is not. I have told you heretofore, that one of the cursed blasphemies in the Popedom, is too tie the forgiveness of sins to the Shrift that is made in a man's ear: for God never required it. And in good sooth, it is unpossible that ever any men should know the hundredth part of their faults, I mean even of their grossest faults. And how shall they do then if they go about too number the offences which they have done unwittingly? Therefore the Shrift that is among the Papists is as a gulf of hell. But there is a Christian confession which is allowed by the word of God: which is, that we should generally confess our sins, and when any of us hath given any cause of stumbling, he should acknowledge his fault too amend the evil. That (say I) is the thing which we have to do when God shall have afflicted us, and afterward remedied our adversities. It is not meant that we should go blow in a man's ear, too tell all our offences there: nor also that we should mount up upon a scaffold, too tell particularly the faults that we have committed, and after what manner we did them. Not: we need no more but too confess our defaults in general, and therewithal too consider that our Lord hath bound us to him exceedingly, in that he hath given us a happy and wished end of our toubles, which would have overwhelmed us if he had not reached us his hand, and set us up again. Also when we have offended our neighbours by giving evil example, we must acknowledge our faults, and not be ashamed too confess them with soriness in our hearts. I said that this latter confession is ill practised among us: for we see the pride that is in most men. True it is that they dare not say, that they be righteous: howbeit when they confess themselves sinners, it is but a cloak of hypocrisy: they say that all men are so: and so whereas every man aught too feel his own misdoings, we fall too covering of them with the mantle of other men. And that is a plain mocking of God. So then, if we intent too confess unfeignedly that we be bound unto God, and to humble ourselves before him: let us speak according to the feeling of our own consciences, and the misery wherein we have been plundged, and the deadliness whereout of God hath made us way. Mark that for one point. Also there are othersome, who when they have committed any offence, do fall too blaspheming of God: when a whole street is infected with whoredom, if a man reprove them for it, they will ask him whither they bring him back too popishness or not, because they be told of their faults. As who would say, that God would have stumbling blocks nourished, and that the party which hath troubled the church, should far the better for his hardness and wilful stubbornness. So then let us mark, that when God discovereth our sins, it is too the end that if we have caused any trouble or offence, we should labour too amend it, and not be ashamed to open our mouth to confess what we have done. And that is the thing which is showed us now: namely that when the sinner will seek unto God for pardon, and afterward come familiarly to him to take him for his father, trusting in his mercy: he must also turn himself unto men. He must not only pray in secret, nor only say in his heart I have sinned, and after that sort ask forgiveness, and return unto God: but he must also turn unto his neighbours. And whereas erst he went about too deceive God, and would have rocked his own conscience asleep: he shall conceive such a grief and confusion in himself, that God shall be glorified by it, and such as were as it were asleep shall awake: those whose mouths were out of taste shall found some ●auour in the grace of God: such as were swallowed up with sorrow shall know that God opened them the gate too come unto him: and (too be short) such as were in despair shall recover hope of life and salvation. You see then that the holy ghost meant in effect to declare in this text, that when we have prayed unto God every man secretly by himself, we must likewise offer him a general sacrifice before men▪ in acknowledging how much we be bound to his goodness, and in humbling ourselves in our sins, considering how we had been damned creatures if he had not pitied us. Therefore it is said that he will have an eye unto men. And it behoveth us to mark the order, whereof I have made mention already. For Eliu began not at that point, but said at the entrance, that the sinner shall be wakened: namely, for that God shall sand him remorse of conscience: and if he receive not that, nor become the better for the warnings which are given him, nor be afraid of God's justice for all the threatenings that are made unto him: he shall feel his hand so hard and heavy, as he shall be enforced to perceive his own confusion, and to be grieved at it, and to become as a dead man. And afterward when he shall come to quickening, God shall 'cause the gospel to be preached and the promises of salvation too be offered unto him: and he shall receive them to his benefit. Hereupon he shall call unto God and conceive such a confidence, as he shall without any doubting go unto God as unto his father, and say. Seeing that God hath adopted me into the number of his children, I may well take this liberty of coming unto him: and seeing he allureth me so sweetly unto him, I must not doubt but he will receive me. This done, it is time to look towards men. If we should look first unto men, and make fair confessions before we have been sorry and thoroughly grieved within: it were a perverting of the order of nature. But when we have once felt well the grievousness of God's judgements, and afterward are able too receive the promises of the gospel, and too call upon God with trust in him, and too rest upon his mercy and fatherly goodness by feeling him favourable to us, and that he is ready to help us: when we have done all this: then is it time to look towards men, that is to say too edify our neighbours. This then is an inferior thing to that which hath been declared afore. And what is to be done in looking towards men? we must say I have sinned, I have turned aside from goodness: I have been a wretched man. Here then it is showed us after what sort God aught too be glorified by us: that is too wit, we must acknowledge that he only is righteous, and that there is nothing but iniquity in us, as S. Paul sayeth in the third too the Romans. For when he saith there, that God is justified: he meaneth that we ourselves must first be condemned. If God should be counted righteous, and we righteous to, what a thing were that? Then should he have a righteousness that were common and intermeddled with men: but when we be utterly convicted and no man dareth exempt himself, but contrariwise, we willingly yield ourselves guilty and resort to the only goodness of God, knowing that it belongeth to him only to justify us, because he is the fountain of all righteousness: that is the right acknowledging of him to be righteous. Wherefore let us learn too do as is showed us here: For it is a general rule for all the faithful, and it is not given by a mortal man, but by the holy ghost. Are we then desirous to publish God's goodness which he had showed us in forgiving us our sins. It behoveth us to make this confession with the mouth, to our salvation: according also as Saint Paul sayeth in the tenth too the Romans, that our believing with the heart maketh us righteous, and our confessing with the mouth maketh us safe. And saint Paul is a good and faithful expounder of this present text. For (as I said afore) if we begin at the mouth, all will be but wind and smoke. Therefore we must first believe with the heart, that is to say, we must gather ourselves unto God, and enter into our own consciences, and therewithal bethink us of his promises, that we may flee unto him and unto his mere mercy for refuge. This done, the mouth must follow next. And the confession of the mouth will then be too our salvation when we shall have so believed with our heart unto righteousness. Yet notwithstanding these two things must be matched together, according as we see that they are inseparable. Now whereas it is said I have sinned, I have turned away from goodness, and it hath not profited me: The holy ghost showeth us that our confession must be pure and free-hearted, and that we must not speak by halves as the hypocrites do which say. O it is true that all the world is sinful and all men are faulty: and so (too their own seeming) they are well quit. Surely there is no dallying after that sort with God: but we must set forth our sins to the uttermost: that is too say, we must feel them to be an intolerable burden: according also as we see that Daniel doth, saying: Lord we have sinned. Is that all? no: but he addeth, we have dealt wickedly, we have traitorously transgressed the law, and we have been wilful and froward. For what cause doth Daniel pack so many words together and make such a heap of them? It is to show us, that such as will discharge themselves so lightly too Godward with speaking but a word of their faults and away, are but hypocrites, and never felt what their offences are. So then let us mark well, that there is no superfluity in this text, where Eliu, (after he had showed that the sinner which is quit at God's hand, will confess his fault,) saith not only, I have sinned, but also addeth I have turned away from goodness. Wherein he doth us to understand, that a man must not stick to confess his debt fully, and to say, I have been utterly froward and malicious, I have been given to all wickedness, I have strayed 〈◊〉 & clean from the way of salvation, I have be 〈…〉 elf against God, and I have given myself wholly unto Satan as much as was in me. Thus ye see how we must deal: [that is to wit,] not for countenance sake, but so as the heart do speak before God, and then the mouth also agreed with it, too confess before men what we have felt within ourselves. And this is in effect the thing which is showed us here. But now let us apply this too ourselves, & consider what entrance we give unto God, to lay forth the treasures of his goodness towards us. For a man shall see nothing throughout but hardness of heart, & shamelesseness. How many are there in these days that humble themselves? Nay, contrariwise all are wild beasts, and those which be most faulty are least ashamed too maintain their wickedness, and to set up their bristles against men whensoever they go about to amend them: and yet notwithstanding these men cease not too vaunt themselves of the gospel. As for reformation it is nothing worth with them, and yet it is the Apcee of the christians: And what is the first lesson that we aught to bear in mind, but only this: namely that we may be enlightened, to know the wrath of God, & to feel how heinous our sins are, so as we may be sorry and utterly ashamed of them: and that we may embrace God's mercy and take hold of it, to the end to be reconciled to him for our lord jesus Christ's sake, and by the mean of his death and passion: And finally, to confess our wretchedness before men, to the end that the whole praise may be yielded unto God, as meet is it should be? Behold I say whereunto we aught to enure ourselves. But what? as I have touched afore, when men have done amiss, and that not lightly but grievously, so as one becometh a drunkard, another a whoremaster, a third a swearer, the fourth full of malice and cruelty, & another a cannoneer of him that seeks nothing at his hand: If a man showed them their faults, what shall he see? wild beasts which can by no means be tamed, and which make but a scorn of all the warnings that are given them. For scarcely is there one amongs ten which hath such lowliness and modesty in him, as too confess his fault when he hath done amiss. seeing it is so, do we not shut the gate against our God? do we not reject the grace which is offered us by the gospel? To be short, we cannot abide that God should forgive our sins. And so we see that the preaching of the gospel unto many men, must be too bereave them of all excuse, & to drown them in the deep of hell because they could not make their profit of it. Nevertheless the holy ghost provoketh us to receive the exhortation that is made unto us here. Wherefore let us fight against the pride and hypocrisy that are in us. For they be the two things which keep us from humbling of ourselves before God, and from confessing of our faults before men. Hypocrisy maketh us to labour continually to cloak our sins, & to pretend to give ourselves unto goodness: when in the mean while our heart is far from it, and we go the clean contrary way. And again, pride maketh us to desire always to be in good reputation. Alas we seek to be esteemed among men, or at leastwise to keep ourselves from reproach, and although we know our own sins, yet are we loath to be told of them, and in the mean while behold our condemnation increaseth and doubleth before God and his Angels. And therefore let us learn too tame this pride until it be fully subdued, so as we may come to our God with all humility, and not only confess our wretchedness before him, but also endeavour too edify our neighbours. If a man demand for what cause we should speak so before men: there are two reasons. The one is that God might be known too be only righteous as I have said, and that his grace might appear and shine forth. Although God could forbear our confession: yet notwithstanding he will have it openly and manifestly known that we are in his debt. And we see it is impossible to know his goodness towards us, if we be not utterly cast down, and even at the point of despair. Thus ye see the first reason why we aught too confess before our neighbours, the goodness that we have felt at God's hand, in that he hath delivered us from death, and from the destruction wherein we were plunged. Also there is a second reason, which is, that other men should be edified by our example. I have been exercised in affliction, and God hath been so gracious to deliver me out of it: It is good that other should know of it, that when God shall afflict them, they may think with themselves, behold God's hand is upon me, and he summoneth me: And why? For I was as it were drunken in my sins, I was as a stray beast, and now I see that he intendeth to draw me home, and to set me into the way of salvation again. Therefore it is good that men should be warned of Gods working which we have felt in ourselves: according as we see in very deed, that the confessions which the faithful have made in times past, do serve at this day for our learning. If we had not the example of David in the great numbers of afflictions which he felt and overcame: As soon as we felt any small adversity, we should forthwith be at the point of despair. But when we see that the issue was good and profitable unto David, and that he confesseth it too have been a necessary thing for him too be so afflicted and chastised at God's hand, we also do trust in God, and flee unto him, assuring ourselves that it is his office too raise men out of the grave when he hath cast them into it. So then when we confess our sins, and report how God hath visited us with rigour for a time, and afterward quickened us again: it serveth to instruct our neighbours, that they may not be novices nor think it strange, when God shall visit them in their turn: and that (as I have said) they may know themselves to be wretched sinners, and seek the remedy of it by putting their trust in the death and passion of our Lord jesus Christ: and be more and more stirred up too serve and honour him, when they shall have felt his goodness and grace by experience, in that he hath received them so to mercy. Thus ye see that the thing which is showed here, is not unprofitable. For a hundred are edified and instructed by the example of one man. And therefore let us learn to put away retchlessness when our Lord shall have showed us any favour, so as we may magnify his goodness before men, and the same may be preached with one common accord. And afterward it is said for a conclusion, he hath delivered my soul from the pit, and my life from entering into the grave. Truly this cannot be thoroughly dispatched as now, but it must suffice us, to have a short abridgement of it, as need requireth for the joining of this part too that with I have declared already. Discourse hath been made of the confessing of sins, how men aught not to be ashamed to condemn themselves, & that afterward it behoveth them immediately to add the praise of God in that they have known his goodness. And therefore it is said, I have sinned, I have turned away from goodness, yea, and It hath not booted me at all: But my God hath drawn me out of the pit. Then assoon as the holy ghost hath taught us to acknowledge our wretchedness & to be ashamed of it: he will have us immediately to preach gods mercy, according as we have felt it, how he suffered us not to perish, as we must needs have done if he had not helped us. And let us mark well how it is said here unto sinners, that it shall not boot them to resist their maker. Then what shall we gain when we hide our sins and think not upon them, but rather nourish them by fond selfelyking? Alas, alas, it is always too our greater destruction. But when God discovereth our iniquities, and maketh us too feel them, then doth he procure our profit. For therein he provoketh us too resort unto him. Thus ye see the first point that we have to mark in this strain: and further let us mark also, that when God shaketh us off and layeth our wickedness too our charge, there is no remedy but we must be forlorn, until our God be pitiful to us, and receive us too mercy. And therefore whensoever God forgiveth our sins, it is all one as if he raised us from death, so as we must conclude, that when we be so reconciled unto God, then hath he wrought a resurrection in us. We were dead, and there was no hope of life in respect of ourselves, and he reacheth out his hand to make us alive again, and too draw us unto him. So then let us learn to magnify the grace of the forgiveness of sins, acknowledging that God doth raise us to life, as often as it pleaseth him to receive us to mercy. And forasmuch as we see that Satan ceaseth not to thrust us from so great a benefit, let us be so much the more inflamed and provoked to exalt it highly as it deserveth.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him so to exercise us in his judgements & in the knowledge of our wretchedness, as we may always learn to serve and honour him, and to yield ourselves to him with true humility, that we may be strengthened more and more in his mercy, to trust thereunto & to settle ourselves wholly upon it, and that thereby we may learn to confess before men, how gracious our good God hath been unto us in receiving us to his mercy, to the end that the praise of our salvation may be yielded unto him alone, as to whom it is dew, and that we may be so ashamed and abashed in ourselves, that he only may be exalted, and all of us be humbled under him, to yield him his due honour and homage. And for the doing hereof it may please him too raise up true and faithful ministers of his word, which seek not. etc.   

The cxxviij Sermon, which is the seventh upon the xxxiij Chapter.  
And the first upon the xxxiiij Chapter.  
29 Behold, God doth all these things thrice to a man.  
30 To draw back his soul from the grave, that he may be enlightened with the light of life.  
31 Mark, O job, and hear me: hold thy peace, and I will speak.  
32 And if thou have matter, answer me and speak: for I desire to justify thee.  
33 If not, hear me, hold thy peace, and I will teach thee wisdom.  The xxxiiij Chapter. 
1 ANd Eliu spoke again and said:  
2 You wise men hear my words, and you men of understanding harken unto me.  
3 For the ear trieth words, and the mouth judgeth of meats.  
WE have seen heretofore how God provideth for our welfare. For in as much as we are wretched creatures, ne on his part must be fain to remedy our vices, or else there will be no hope of us. Ye see then, that we be utterly forlorn and undone, if God have not pity upon us. And the mean hath been declared unto us: namely that he teacheth us to receive his grace, sometimes by the chastisements which he giveth us, and sometimes by afflictions & great stripes of his rods. And if he see that we be dull & slow, he striketh the harder, so as we are compelled to come unto him, because we be utterly quailed & can hold out no longer. Hereupon he comforteth us in such wise, as we may come unto him, & call upon him, & feel him favourable to us, & having felt such grace, acknowledge the same in the sight of men, & both be the more confirmed ourselves, & also confirm our neighbours in it. Now than Eliu having treated of all this, addeth that it is not for one time only that God justifieth us after that sort, but that he reneweth the said instruction oftentimes. And why? forsomuch as we be not so good scholars as to profit sufficiently at the first day, God is feign to hold on in mortifying the affections that are in us, that he may draw us to him by humbling & comforting us again. Now if this were done but once, we would by and by forget it, & return to our own nature, & there would be no such strength in us as to walk as it becometh us. Thus have we the meaning of Eliu, or rather of the holy Ghost. And it is a very necessary doctrine for us. For beside that in the papacy men have as it were buried the righteousness that cometh of free gift, whereby God saveth us: there have been also somewhat more modest men, who have darkened and entangled this doctrine in such wise, as they have thought it enough too say, that God justifieth us of his goodness, how be it they say that the same is but once, & that when we be so reconciled unto him, thenceforth it lieth in us to deserve and keep possession of the grace which we have received. But this is the mean to bring a man too utter despair. For if our Lord reach us his hand but for once, and do but only set us in a good way: I pray you how shall we be able to hold out to the end, considering the frailty that is in our flesh, whereof we have to much proof? Also the grace of God wereunavaylable to us, if it continued not with us too the end, and renewed not from time to time as need requireth. Furthermore we see our flesh is to lusty, that although we have been tamed for a while, and we seem to be thoroughly disposed to bear the yoke, seeking nothing but to obey God, so as we wonder how we should be changed in any one thing: yet notwithstanding, the rebelliousness which is hid within us, advanceth itself, & Satan who knoweth the means how to thrust us out of the way, cometh to beguile us with his slights. What should become of us then if God should correct us but for once, & ever after let us alone to ourselves? what should become of us, if he should comfort us but for one day, and ever after let us shifted for ourselves with the comfort that we had received? Surely it would every whit fade away, yea even out of hand. And so it is more than needful, that God should begin new again at every instant, considering how we return to our naughtiness, and that his rods are not so well printed in us, as to make us remember them as were requisite, and that we are not earnest to call upon him, but had liefer gad about, and wander away in our own vanities, and in stead of seeking our salvation, we be harried here and there, and our wits are so wavering, as they cannot rest where they should, and therefore do continually rove abroad without ceasing. And whereas Eliu setteth here Three tunes: he meaneth many times after the manner of the holy Scripture. Which is, not to determine any certain number, but to show that it is for our profit that God should afflict us after that sort. For we be to variable and inconstant, & therefore it behoveth him to return unto us again & again, or else the things which he shall have done will serve to no purpose. And he confirmeth the matter which he dealt withal: which is, that when God hath delivered our souls from the grave, and quickened us with the light of life, it is a sweetening of the rigour of the chastisements which we feel at his hand. For we cannot but shun them to the uttermost of our power, because they be contrary to our nature. We would fayne that God should handle us after our own liking, that he should never be rough to us, that we might never be disquieted in our minds, that we might always live at our ease, and that he would always maintain us in mirth and rest. Yea verily, but (according to that which I have said) it is not good that God should handle us after our own fancy, but that he should use his own discretion, and sand us whatsoever he thinketh expedient for us. So then let us have an eye to the end & issue of our afflictions, that they may be a comfort to us: that is to say, that they may serve for salves & medicines: mark that for one point. Therefore although they be bitter at the first sight: yet let us receive them at God's hand, knowing that they be records of his love, and that he hath a care of us too work our salvation. Behold (I say) the thing that aught too appease all our grudgings, so as we should not be impatient when God chastizeth us. And why so? For it is for our profit that it should be so. Nevertheless, it is not enough to know that afflictions serve us for medicines: but it behoveth us also to consider for what disease, and then will we like the better of them. If a man be sick but of some small, light, or common disease: yet will he like well of the thing that shall remedy him. But if he be wholly given over, and taken but for a dead man, and yet recover: then will he set the more store by the remedy that was given him. Even so is it with the thing that Eliu showeth here. For he sayeth that God in afflicting of us doth not only remedy our vices, but also fetch us from the grave & quicken us. Hereby he showeth, that we be undone and utterly drowned in destruction, except God pluck us back unto him even by violent means. And sure it could none otherwise be, considering our hardheartedness, or rather that we be so snarled in our sins, as we cannot easily be wound out of them. Seeing then that God raiseth us again, (according as was treated more at large yesterday) let us assure ourselves that we cannot sufficiently esteem the goodness that he showeth us, when it pleaseth him too chastise us. That therefore is the second point which we have to mark. The third is that we must needs pass that way. For in that he saith, to the intent to draw back▪ he betokeneth an enforcing necessity. True it is, that god could well save us without this mean: but here is no disputing of God's mighty power: and Eliu hath respect too our state, which also is the point that we must rest upon. And therefore let us learn, that if God should deal gently with us, and let us alone in quiet, that we might sleep in our sins without waking: it would be the cause of our destruction. Then is it needful that we should be handled with such rigour as we oftentimes are: yea & if he bore not with our frailty and feebleness, he should be feign to use a far greater roughness towards us. Therefore howsoever a man be afflicted, he aught to bear it patiently, assuring himself that God doth it not without cause, not nor even without a necessary cause. Also therewithal we have to mark the comparison which is set between the grave, & the light of life. What is it when God with draweth us back from death? And why doth he bring us to the light of life? ye see on the one side an extreme misery, ye see also one the other side a sovereign benefit. And therefore let us learn, that if God suffer us to follow our own lusts we make haste always towards the grave: that is to say, we do nothing but plunge ourselves into utter destruction, out of the which we can never get out again. Lo what man would do, if God should give him the bridle. And hereby we have good cause to mislike of ourselves, considering the frowardness that is in us. True it is that every one of us will say he is desirous to go unto God, & to attain to salvation: but in the mean while what do we? look upon our life, look upon our thoughts, look upon our whole doings: & it will seem that we be mad in seeking our own destruction. For we cease not to provoke the wrath of God, as who should say, we could never come soon enough to the depth of our misery. Seeing then that we be so given too all evil by nature, as though we were desirous to perish wilfully: let every man learn to know himself, and to mislike of himself, and thereupon suffer God to govern him, seeing our own guiding and government is so wretched and unhappy: and let us forget all the foolish presumptions wherewith the world is so sotted, that every man thinks himself wise enough, if he may have his own free william. Lo how men deceive themselves in making themselves believe that they have great store, both of wisdom and strength. But contrariwise we see that God had need to correct by force this cursed affection of desiring to know more than is meet for us. Therewithal on the other side let us consider whereunto God calleth us, when he draweth us back from the grave into the light of life. He setteth us not in some middle state, to say, ye shall not be stark dead, ye shall but languish: but he calleth us to the light of life, that is to wit, to that newness whereby we are regenerated to the incorruptible and heavenly life. The matter than concerneth not God's delivering of us only from death: but also his bringing of us to his everlasting kingdom. And although we walk in many corruptions here below, and are beset round about with them, yea and that they devil in us and are even in our bones and maree: yet will God guide and govern us, even till we come into his kingdom. Thus ye see a comparison which confirmeth yet better the infinite gracious goodness of our god, to the end we should be the more stirred to seek him: & when he shall have brought us into the right way, endeavour ourselves to go forward from day to day: and when he shall have drawn us back, suffer him to teach us, and desire him to continued his teaching still. And here withal let us mark also, that we must not be discouraged though we do oftentimes fall back & seem to clive asunder. And when God hath set us in a good trade, and that we be as it were thoroughly tamed, if the vices of our flesh happen now and then to get the upper hand of us, so as we be driven from him, and our infirmity groweth into misbelief, so as we be covered with darkness: let us not therefore be out of heart. And why? For it is said, that God will work many times in a man, to the intent too bring him into the light of life. Therefore when we be come unto God, and have had a sure hope of salvation: if now and then we fall into trouble and anguish, so as a sudden storm seemeth to overwhelm us: let us not therefore cease to trust in God. And why? For it is said that he will begin his work new again in us: not that we should give ourselves the bridle, (let us beware of that,) but that in the mean while, we should put in ure the saying of the Prophet Esay, which is, to strengthen the quaking legs, and too cheer up the fainting hearts. If a man be strong in despising God and in making no account of his grace: he had need to feel God's judgements, and to be smitten hard, and to be wounded to the quick. But if we be feeble and trembling, so as our knees quake, and we have no more strength in us: it is the property and nature of the Gospel to strengthen us again, according as it is said in the Prophet Esay, where all such as have charge to teach in the Church, are commanded to strengthen the weak legs, to cheer up the faint hearts, and to cherish up the trembling knees. Seeing it is so, it behoveth us to follow the same order, according also as the Apostle applieth it to every faithful man. The Prophet Esay had spoken it but to such as had public charge to teach: but the Apostle in the Epistle to the Hebrews, showeth that every man aught to be his own teacher in that behalf. So then let us look to ourselves, and if we be astonished at God's justice, let it not cast us into wicked imaginations, nor make us too fall into despair: but if we feel that our knees tremble, and that our arms and legs be as good as broken, & that we be so afflicted as we know not what to do: yet let us not therefore cease to strengthen ourselves from day too day. Eliu having spoken so, addeth: job hear me, give good ear, at leastwise if thou have no matter against me: for I stop not thy mouth, speak, if thou have wherewith to justify thyself: if not, hold thy peace, and hear me speak, and I will teach thee wisdom, for I desire to justify thee. As if he should say, I would fayne that thou shouldest be quit. If thou have good and available defences, bring them forth: if not, let thy mouth be shut. Here now again we be warned in Job's person, to keep silence when God's truth is set afore us, and not to reply against it. And it is a very profitable warning, considering the hardness of heart and the pride that is in men. For it is exceeding hard for us to submit ourselves unto God. We see that there be always strivings in us, and that our minds are not framed too such lowliness as they aught to be. For if a man allege us a good and holy thing: we are not so mild as to receive it: but we have such a pride, as we are loath to be subject to any other thing than our own william. Ye see then that the nature of men is to lift up themselves against God, and always to kick against his word. Sigh we be subject to such a wicked and cursed vice, let us mark well the warning that is given us here. Which is, to be teachable when God causeth men to tell us his truth. And this is it which S. james meaneth when he sayeth, that it behoveth us to receive God's word with a meek spirit. It is not without cause that he hath expressed this mean. Would we then show how we profit in God's word? It behoveth us above all things to have a meek & gentle spirit. For if we be of a fierce courage, surely we shall turn all to evil, & never find taste in God's word, but overthrow all goodness and our light shall be turned into darkness. What is to be done then? We must keep silence when God speaketh. Nevertheless we must not look that he shall show himself visibly from heaven: but as often as his word is preached & set forth unto us, we must hold it for true & good, assuring ourselves that it proceedeth from him. And if we reply against it, we make not war against a mortal creature, but we advance ourselves with devilish presumption against the living God. Therefore it behoveth us to hold our peace that we may be taught. Finally the whole & true wisdom of men, is to yield themselves teachable unto God, and to submit themselves wholly too that which is showed them in his name and authority. This is the first point which we have to mark in the exhortation which Eliu maketh here unto job. For his speaking unto that man is in such wise, as that under his person all of us are warned of their duty as I have said already. But above all things let us mark, that it behoveth us to keep silence when we are spoken to of God's justice, and reproved for our sins. Thus ye see a circumstance which we have yet to mark over and beside that which hath been said already. What is it that Eliu treated of hitherto? he showed unto job that God is righteous, yea and after such a sort, as men aught to be wholly governed by him, and that it is in him to draw them back from the grave, and to bring them unto life, holding them continually in his mighty hand, till he have brought them to their perfection. But therein do men most of all beguile themselves. Why so? Men cannot glorify God and take all shame to themselves: they will always challenge somewhat too themselves, & although they aught to know their own lewdness and to be ashamed of it: yet notwithstanding they are always puffed up with some presumption, and dazzled with some vain fancy, saying: have not I this? and have not I that? and although I be not perfectly righteous, yet am I not utterly destitute of all goodness. Thus ye see how men are desirous to reserve somewhat to themselves, & cannot yield up all unto God. And that is the cause why we cannot fully receive the doctrine of free justification: which showeth us that God receiveth us of his own mere mercy, and that his accepting of us is not for any respect of our own works which are altogether sinful, but because it pleaseth him too wash us and cleanse us in the blood of his only son, and to hold us and acknowledge us for his children, notwithstanding that by nature there is nothing in us but wretchedness and cursedness. For this cause Eliu having showed how much we be bound unto God for all things which we have, in so much as the honour aught to be yielded unto him as to the beginner and performer of all▪ he addeth that all men should give ear to it, & hold their peace, according also as S. Paul saith in the third to the Romans, which I alleged one of these days paste. Now when Eliu sayeth, that he is desirous to have job quit: thereby he showeth that he went not to it of a fierce and contentious mind, (as men are wont to do when they will maintain a contrary part) nor of purpose to grieve the man. Not, but he would feign that job could have maintained his righteousness: & sith he hath not wherewith to do it, he would have him to humble himself before God. And let us mark that Eliu speaketh here as the instrument of God's spirit. And hereby let us take warning, that whensoever god thundereth against us in the holy scripture, he coveteth not our destruction by bereaving us of the thing that belongeth unto us, as though he envied us for something which we had that were worthy of praise: not, for what is it that can hurt him? should God be any whit diminished by our having of some truth on our side? Not: but forasmuch as it is for our behoof to be utterly thrown down, because we cannot receive the benefit which he offereth us, unless we be quite & clean void of all presumption and vanity: therefore he bereaveth us, first of all vainglory, & showeth us that we have nothing but shame and reproach in us, and that we be infected, and as it were rotten in our filthiness. God (say I) is fain to bring us to that point: not for that he is grieved at our righteousness (for it is well known that there is no fault in him) but because it is for our profit. So than what remaineth for us, but to humble ourselves, and to receive the promises which are given us of our salvation. And forasmuch as the Devil eggeth us to stray from the obedience of our God, and from hearkening quietly unto him: let us bridle our minds, yea & let us bridle them short, and say, yet must thy God reign over thee and be thy master, and thou must be his scholar and receive whatsoever is delivered thee in his name. Lo here in effect what we have to remember, concerning the exhortation that Eliu maketh here unto job. And hereupon we may also gather that which I have touched already: namely that we shall never profit, till we have learned to hold our peace. And what is this holding of our peace whereof Eliu speaketh? It is that we should not be to wise in our own conceit, nor subtle to reply against God, to say how is this, or how is that? For we must be contented with that which God showeth us: because obedience pleaseth him best of all things. And so ye see that the chief point of faith, is to be quiet to Godward. For when men are so presumptuous as to take upon them of their own reason to conclude upon the things, which they aught to stand unto: surely God will blind them, and he must needs punish such pride. What is to be done then? we are commanded to keep silence: that is too say, to beat down all the pride that is in our nature, so as we may not think ourselves to have any wisdom of our own, but may seek it at God's hand, and suffer him to teach us that we may profit. Now let us come to that which Eliu addeth in general. He sayeth, hear me ye wise men, give care to me ye men of understanding: for the mouth judgeth of meats whether they be savoury or not, and the ear trieth words. Here Eliu doth first of all tell us and advertise us, that this doctrine is not only for the rude and ignorant, but also for all men: and therefore that no man must hold scorn of it, as though he were learned enough already: for the wisest may be more confirmed here, and find that they lose not their time in hearkening to that which is said and contained here. And undoubtedly if we knew what is in us, we would be more attentive to hear the doctrine that is daily preached unto us. And first of all, is it not a thrusting away of God, if we take scorn to be taught, as though he had ordained an unprofitable thing? Behold, it is God's will that the Gospel should be preached, & that men should hear it and give ear unto it. But hath he said that aught too be done but only of the ignorant, & of such as are still as it were in their Apcee? Not: It is spoken to the whole body of his church, insomuch that he will have both great and small to follow that rule. And S. Paul showeth that we must continued in this order till we be come to the perfect age, even to the age of our Lord jesus Christ. But where shall we find this perfect man? He is not to be found in this mortal life: we must be bereft of this mortal body, and God must have taken us home too himself, before we can come to this perfection. So then seeing it is God's will that the whole body of his Church should be taught, yea even the perfectest and excellentest sort: shall it not be to lewd an overweening, if we bear men inhande that the doctrine is superfluous for us, and that we have no need of it? let us look upon the example of S. Paul who was a mirror of Angelic holiness, and yet notwithstanding he sayeth that he indeveed still to go forward daily. When he was near death and had foughten valiantly for the honour of God, yet still he forgot all that he had done afore. And although he had served God faithfully and suffered many things for his name's sake: yet notwithstanding he had his eye always upon that which was remaining, and said, I must not regard that I have done one thing or other, and in the mean while fall asleep and not endeavour myself too pass further: but I must keep on forward and strain myself to come to that which remaineth. Herein (say I) S. Paul showeth us well what we have to do. So then let us mark, that we must not be to nice to shake off the doctrine which is set afore us, as though it could serve us to no purpose, or as though we were learned enough already. For here the spirit of God exhorteth the wise men, and men of most understanding, to hear and receive the things that are said. Therefore we see that God's wisdom is so infinite, as it can never be thoroughly comprehended. So long as men live in this world, it is enough that they have some taste of it, and profit daily more & more in it. On the other side, let us mark well, that when we have learned any thing, we keep it ill, and forget it out of hand: and therefore we had need too be put in mind of it: and God is so gracious unto us, as to set his mercy afore us, to the end we should not be utterly as it were desperate and past hope of trusting in him. For the understanding of a thing in our brain, is not all that we have to do: but it must more over be printed in our heart. This doctrine is not speculative or a gaze, (as men may term it) as human sciences be, (for in them it is enough to have conceived what they be:) but this must be rooted in our hearts. Now let us consider whether we have such a belief of God's will, as we need not to be daily put in mind of it, and showed it. And so it is to be concluded, that the wise men and men of understanding are counseled here to hearken and give ear: and thereby (as I said) all loftiness must be laid down, and we must intent to be taught of God. And so much the more must we follow the rule that is given us here, because we see that the world findeth no taste in God's word. The ignorant (because they know not what it is) do shut it out of their doors, and are loath at any time to come to good doctrine. The fickleheaded (assoon as they hear but some word at a glance) think themselves to be so great Clerks, as they have enough of it, and thereupon overpass it, according as we see to much experience of it in these days. How many are there that have their ears stopped, and which, although the word of God do daily sound forth, so as they might be partakers of the doctrine of life and salvation, yet notwithstanding make none accounted of it? And why? For they have no taste of it. There are some to be seen, who having understood some small thing of the Gospel, do bear themselves in hand that they are so great clerks, as they need not to hear any more. What a number of these fantastical and lightheaded Christians are there which say, as for me I understood the truth, it is thus many years ago since I knew the Gospel. And what know they of it? That a man may well eat flesh upon the fridays, & that a man is not bound to shrive himself: and thereupon they fall to babbling, and mingle cursed blasphemies with the slender things which they know I wot not how. And why? For they hold scorn to be taught in God's school. For somuch then as we see that God doth so punish men's negligence: we aught to take the more heed of this doctrine, and to mark well how Solomon sayeth, that the wise men shall grow continually in wisdom by hearing. Now if God so punish the negligence and oversight of men: what shall become of their pride, when they shut the gate wilfully against all good doctrine, and conceiving a disdain against it, do swell like toads, so as they will not in any wise be taught? After that Eliu hath exhorted the wise men and men of understanding to hear, he addeth the reason: For the mouth (sayeth he) doth serve to taste meats, and the ear to try and judge words. Hereby he betokeneth, that such as disdain to give ear to God and to his truth to be taught by it, & seek not to be confirmed more & more in the things that they have heard already: pervert the order of nature, and become as it were monsters, and worse than brute beasts. And why? For a beast followeth his own kind: but behold, a man which shall call himself wise, having reason and discretion, and which was created after the image of God to be enlightened in all truth, shall notwithstanding give his mind daily to eat and drink, but not to profit in God's word. He hath that point common with the brute beasts: for they be nourished with food, and seek no further. And a man, who would be more excellent than the Angles of heaven, doth notwithstanding give himself wholly to eating and drinking like a beast, and in the mean season vouchsafeth not to use his ears, which he hath received to a more noble and precious intent than eating and drinking. For these serve but to maintain us in this transitory life: but the other serve to give us hope of the everlasting life and salvation. Then it a man will not use such a gift of God: must he not be esteemed as a monster against nature (as I have said) or as a double beast? Now we see what Elius meaning is: for he sayeth to us, my friends, if any man refuse to be taught, mark what he doth: for when God created us, he gave us a mouth to taste meats, to the intent we should receive food daily at his hand. And the same is a benefit which we aught to esteem, in that our Lord nourisheth us by it, but that is not the principal benefit. For he gave us ears also. And to what purpose? For to be taught by. They are not to communicate one with another only about the buying of boots, shoes, caps, bread, and wine: the use of the tongue and of the ears is yet more noble: that is to wit, to lead us into truth by the mean of God's word, that we might know how we were created incorruptible, and that when we be passed out of this world, there is an heritage prepared for us above, and (to be short) to bring us unto God. faith cometh by hearing as sayeth Saint Paul. Seeing then that God hath ordained our ears to so excellent an use as to lift us up to heaven to behold our God, and to behold him as our father, & to witness unto us that he receiveth us as his children, and to sow the seed of the incorruptible life in us in the mids of the corruptions that are in us: seeing (I say) that we may obtain such a benefit by the ear, should we play the deaf men, or stop our ears when men speak unto us & tell us of the truth which we know to be for our salvation? Is it not an overgreat beastliness to do so? Then must not a man boast any more of perfectness, wisdom, and understanding, if he cannot abide to be taught. But contrariwise he is worse than all the beasts in the world as I have showed before. And although this sentence of itself have no need of long exposition: yet notwithstanding we have need to be quickened and stirred up too know it. For we see in what case we be. Every man is busy enough about the things that concern this present life: but as for our own salvation and the glory of God, a man cannot bring us too think upon them. We are careful enough to eat and drink, not only to dress it three or four hours aforehand, but also to make provision a long time afore, yea even for four lives. For men have so great care to compass transitory goods, to the end they may never have want, that they are ever in hand with them. And although they have enough to found them during their life: yet they bear themselves in hand that they should want even after their death. Ye see then how we be given to the transitory things of this world, without considering that God hath not created us as brute beasts, but have given us a more excellent thing than our body, which is the hope of the eternal life that we look for. Seeing then that of very nature we be so brutish: we have so much the more need too mark that which is showed us here: that is to wit, that seeing God hath created and fashioned us, and that there is no part of us nother in our body nor in our soul, which is idle: but that all aught to be applied to some use: we aught to make all those things available which God hath given us. Seeing also that we are so buzied in our earthly cares, that some 〈…〉 are themselves with eating and drinking, and are always at their gluttony and riot: and other some are busy in pinching and gathering, and desire nothing but too heap up more and more: and other some follow their whoredom, and other some their ambition, to get them estimation and credit in the world, let us bethink ourselves better. Seeing then that we be hold so fast here beneath, what is to be done? Let us endeavour to turn away from all these plucking back, & consider wherefore our eyes are made. Is it not only to behold the things that may serve for this life, and to lust after them, because our flesh liketh well of them? Not: but the chiefest cause is, that we should behold God's works, whereby he calleth us to him. And wherefore were our ears made? Only to have intercourse one with another about our worldly matters and business? Not: but to the end we might be taught to come unto our God, and to stick wholly unto him, and to attain to his heavenly glory. Seeing then that in the mids of the corruptions of our body, our Lord hath set means to bring us to the said incorruptible benefit, namely by giving us the sense of hearing: ought we not to put it to that use? if we do not so, surely we shall have no excuse. Nother must we allege that which many men cast forth: namely, I can no skill of God's word, for it is to high and dark for me, and I cannot fasten upon it. Yea but in so doing we distrust God, that he giveth us not wit and discretion to receive the thing that is for our salvation. For he hath promised us that he will teach the lowly. And therefore let us distrust all our own senses, and confess that we are wretched beasts, and he will enlighten us by his holy spirit. Let us trust in the promiss that he hath given, namely that he will be the schoolmaster of the humble and meek, to instruct them to salvation, so that if we suffer ourselves to be governed by him, he will bring us into the right way, and when he hath once set us in it, he will make us go forward more and more: and although we be now and then thrust out, yet will he set us in again: and although we fall, yet will he lift us up with his hand. Thus ye see still what we have to mark in this text. For it is not said only that the ear shall hear, that is to say, that it is created but only to hear: but it is also said, that it shall judge of words or matters: as if Eliu should say, that our Lord hath not given us the opening of our ears to receive the doctrine that is told us, as a poison: but to the end to receive the doctrine that serveth too the spiritual feeding of our souls: like as when we receive bread and wine, we are not afraid to eat and drink, as though we witted not whether it were poison or no. True it is that we must beware of poison, and pray God too preserve us from it: but are men so foolish to starve themselves and to forbear eating and drinking, for fear lest their food be poisoned? Not: for they can skill of meat too disceme whether it be poisoned or no. So then let us understand, that our Lord hath not given us the use of our ears, too the end we should be afraid to receive the doctrine, because we think it to high and to dark for us: but it behoveth us to pray God to give us the spirit of discretion and judgement, to the end we may apply that thing to our profit, which shall be declared to us out of his word: and therewithal so to govern us by his holy spirit, as we may be skilful to discern the thing that is good and profitable.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him to make us so to feel them, as we may learn to be sorry for them, & to withdraw ourselves from these earthly things, and be contented to be visited by his hand after any manner of way, acknowledging ourselves to be so wretched & miserable creatures, as we deserve well to be utterly overwhelmed by him, and yet not forbearing to resort to his mercy, assuring ourselves that he is ready to receive us into his favour, and therefore desiring him to make us continually to taste his goodness more and more, to the end that in passing through the afflictions of this world, we may not ces●e to be comforted and to rejoice in him, and to bliss his holy name, sith that he hath once showed himself a father and Saviour towards us. That it may please him to grant this grace not only to us, but etc.    


The Cxxix. Sermon, which is the second upon the xxxiiij Chapter.  
4 Let us choose a judgement, and consider among ourselves what is best.  
5 For job hath said, I am righteous, and God hath overthrown my right.  
6 I also am a liar in my right: mine arrow is grievous without any sin.  
7 What man is like job? he drinketh skornfulnesse as water.  
8 He walketh with those that work iniquity, he walketh with the wicked.  
9 For he sayeth, a man shall not please God in walking with him.  
10 And therefore ye men of understanding hear ye me, God forbidden that there should be wickedness in God, or any naughtiness in the Almighty.  
WHen the case standeth upon yielding of account of our life, we must not look too have any other judge than God, who (notwithstanding any appeal, (will give sentence of us according too his own knowledge, and then will it be in vain for us to reply, for we shall gain nothing by it. Howbeit for asmuch much as men are rebellious, and can not find in their hearts to confess that God is righteous, except they be compelled to it: God useth a manner of speech in the holy scripture, that he is contented togo to law with us, and that there shall be as it were some mean judge agreed upon betwixt him and us. Not that any such thing can be done, but to the end that we should be the more reproved and convicted, in that although we might go to law with him, yet would it not avail us a whit. And he speaketh after that manner in his Prophet Esay. Let us choose men (sayeth he) to judge betwixt you and me. True it is (as I have said) that there is no reason why God should abase himself so far. His meaning is no more but to show, that although we had liberty to city him and to plead our case against him: yet should we always be overcome. After the same manner doth he deal here in this text when Eliu sayeth, Let us choose judgement, according as he had protested heretofore that he would not be afraid to speak. Forasmuch then as job had complained that God abashed him with his majesty and that he had no hearing: Thereupon Eliu sayeth, Go too, I will not so fray thee that thou shouldest colourably allege that there is no reason for thee: but I will come peaceably to thee, and it shall be lawful for thee to speak as thou listest. If thou haste any thing to defend thyself withal, allege it, bring it forth, and let it be debated. Now that we have the natural sense of this text, let us see how we can apply it to our instruction. first of all than we have too gather, that although God have all power over us: yet notwithstanding he judgeth us with such uprightness, as there is no fault to be found in it: and although we had leave to plead our case, yet should we be put to shame. And this is it which hath been handled sundry times heretofore: namely that God uttereth not his power against us after the manner of a tyrant which putteth no difference between good and bad, but intendeth to try the uttermost of his power: not, God hath no such lawless power (as ye might term it:) but as his power is infinite, so are all his doings indifferent and rightful. True it is that we do not always perceive the reason of his works, neither ought his righteousness to be enclosed within so small a measure as our understanding: but yet notwithstanding it behoveth us always to be fully persuaded of this point, that God is in such wise mighty, as he disposeth all things with justice and uprightness. Furthermore let us not presume too call him to the law, but let us assure ourselves that we must before all things yield ourselves guilty. And herewithal let us mark also, that if we had liberty to plead, it would not be for our profit: for we should always be found guilty: and although that he judged us not, yet would our own conscience condemn us. And therefore let us learn too humble ourselves before God, & to know that he hath such power over us, as he may justly confound & overwhelm us, yea and that with such rightfulness, as we shall not have one word to answer, which he cannot disprove if he list. But let us now come to that which Eliutreateth of chiefly here. He findeth fault with job for complaining that his plague was grievous, and undeserved on his part, and that God had so perverted his right, that he was driven to be a liar although in very deed he had wherewith to justify himself. Ye see here in effect what things Eliu chargeth job withal. But let us consider whether Job's meaning were so or no. I have declared heretofore, that Job's meaning was not directly to blaspheme God, howbeit that he exceeded measure in his passions. hearken then where in job did amiss. He knoweth himself to be a sinner: he confesseth himself to be so, neither said he that God had no cause to punish him: but yet in the mean while he compared himself with others, & thought that God handled him to roughly. Thus the chief thing wherein job overshot himself, is that he conceived such a rigour in Go 〈…〉 as he thought him to be oversore, and that he aught not to have pressed him so hard, considering that he was but a silly poor creature, & that his life and strength were nothing but smoke. But herein we cannot excuse him. For I have told you afore, that in handling of a good case he followed not a good order. Like as his adversaries dealing in an evil case, used good arguments & substantial reasons. Therefore as concerning job, although he had a rightful case, yet did he misguyde it. And why? For although he were patient, & determined to submit himself unto god: yet did he not restrain his passions from all excess: like as when a Christian man endeavoureth to tame himself, and to hold himself prisoner under the obedience of God: he cannot do it with such perfection, but that in the mean while he shall feel that the flesh fighteth against the spirit, & that we do not the good which we would do, as S. Paul saith. In which place he speaketh not of those that are fleshly, and which give themselves the bridle in all evil: but of such as have best zeal to serve & please God. And surely he setteth forth himself for an example, saying that although he enforced himself as much as was possible for a mortal man, to frame himself wholly too the will of God: yet was he not able to bring it thoroughly to pass. For when the temptations are great and violent as they were in job: it is impossible that we should be so constant, as not to be shaken, & that we should not be tickled nor suffer much infirmity in the battles which we have against our flesh. We see what happened to jacob: he wrestled with an Angel, and therefore is called Israel: that is to say, prevailing with God: but yet notwithstanding he halted, and was fain too have a lame hip as long as he lived: to the end he might feel, that he had not gotten that victory in such wise as there was no feebleness in him. And that is an example and pattern for us, that although God strengthen us by his power, so as we overcome our temptations: yet the same is not done without some marks of our infirmity. Even so happened it unto job: and Eliu doth justly reprove him here. Yet nevertheless Elius meaning is not, that job intended to accuse God directly of unrighteousness and cruelty: but he showeth that he did not so glorify God's righteousness, as he aught to do. Truly he speaketh roughly, and seemeth to wrist Job's words & to make them worser than they were: but let us mark that it is good reason that the holy ghost should bewray the vices that are in us, although they seem not great unto us. As for example: job confesseth here generally that God is righteous, yea and he knowledgeth him to be such a one even in his own person: but yet was he toss so roughly with his passions, that it slipped from him, to say, why doth God punish me after this sort? There is no reason why he should do it: and if I might plead my case, I would show how I have not deserved that he should be so violent against me. Such words scaped from job without knowing what he said. Howbeit if a man examine his meaning: it is not of the worst sort. Only he was carried away with his pangs, and it could not be that he should not be so turmoiled with his passions, as not to skirmish against God. Why then doth Eliu reprove him now with such rigour? Because the lest doubt which we can have of God's righteousness, & the lest disputing that we can make with him, is blasphemy though it seem not so to us. Let us mark well then, that here the holy Ghost discovereth the malady that was as it were hidden, to the end we should understand, that whensoever any fancies come in our head to darken gods righteousness, or to deface his glory by any means, although we purpose them not: yet are they horrible faults, and we cannot condemn them enough, nother are they venial sins as the Papists make them. For they say, that if a man doubt of God's righteousness, yea & have many cursed imaginations running in his mind: yet are they in deadly sin so he consent not to them. But this is too beastly a doctrine, and yet among the Papists men hold it for a certainty. Contrariwise let us mark well, that here the holy Ghost thundereth against the conceits that come in our thought, although we know them not to be so contrary to God's glory: and more over that although we mind not directly to accuse God, yet when we be so entangled with wicked thoughts, and our passions toss us too and fro, so as we are not peacheable to glorify God, and to obey him in all respects: we cannot be excused, but do deserve to be reproved, as if we had intended too justify ourselves and to make God guilty in respect of us: or as if we had charged him with iniquity, & purposed to maintain ourselves as though there were no fault in us. And this aught too warn us, to yield ourselves always guilty without any disputing when we have to deal with God. For although our shifts might be allowed of men, and that we be wont also too fall asleep in them: yet in the end we shall spite of our teeth, feel that God can in one word overthrow all our long replies, and all the fair colours that we shall pretend. And therefore if there come any wicked thought to diminish God's glory, and to make us to doubt of his righteousness: let us learn to know, that we are already entered into blasphemy, and that we are greatly to be condemned, yea though those thoughts pass away out of hand, and that our minds rest not upon them. Again if we have any thought which tendeth not too any purpose of accusing God, but only too some intent to justify ourselves against him: it is a blasphemy. What is to be done then? Let us learn to confess that God is righteous, and condemn ourselves. For they are two things which cannot match together, that men should go about to clear themselves, and therewithal be able to glorify God as becometh them, as he is worthy. God than never hath his whole right, except we be confounded and all things quite and clean dashed, so as we have no defence against him, nor any thing left us, but only to hung down our heads. Lo what we have to gather in the first place of this text. Nevertheless to the end that this thing may be the better imprinted in our hearts: let us mark how Eliu sayeth here, that job had walked with the wicked. As how? Doth Eliu accuse job too have been a despiser of God, and a man of disordered life, seeing that heretofore he had protested that he had walked in such perfection, as it was hard too find a man like unto him? For we have seen that he was the eye of the blind, the feet of the lame, and the father of the fatherless, that his hand had not been shut to the poor, that he had not suffered the sides of them that were acold too curse him, that his house had always been open too such as had need, that he had been friendly to strangers, that although he had had credit, yet he never abused it, and that although he might have been borne out in place of justice, yet had he walked simply and oppressed not any person. How then doth Eliu now accuse him to have walked with the wicked? This is according to the matter that he hath taken in hand: namely that when a man replieth against the judgement of God, he walketh not with him. Therefore let us mark well, that although a man be nother whoremonger, nor thief, nor drunkard, nor murderer, nor quareler: yetnotwithstanding he faileth not to be accessary of the greatest wickedness that can be, if he glorify not God, but have any point of pride in him, so as he cannot submit himself to God's justice, righteousness, and goodness. Then if we yield not God his due honour, we be wicked in so doing, although the rest of our life were Angelical. And it is a point which we aught to mark well. For (to our seeming) a man is righteous, so he cannot be charged to the worldward, and have led a virtuous life. But in the mean while, think we it is no sin, if a man serve not god in such humility as he aught? When we have yielded our neighbours that which is their duty, and God is disappointed and rob of that which is due to him: must we therefore needs be righteous still? Not: for if I be faulty for robbing of any man, and deserve everlasting death for the value of five shillings: Then if I rob God of his honour, and go about to diminish his majesty, is not that a much more heinous crime, than all the robberies, all the whoredoms, all the murders, all the poisonings, all the perjuries, and all other things in the world? So then let us mark well, that whereas Eliu chargeth job, too have walked with the wicked: it is not ment of the vices that are apparent to the worldward, as that he were a whoremonger, or a thief: but that he had not glorified God in acknowledging him to be righteous, but rather had contrariwise intended to condemn him: howbeit, not that he did it directly, but that he murmured against God, by reason of the torment of his misery: and that although the said impatiency were mingled with patience, yet notwithstanding it was to be rejected as a blasphemy, and job was to be condemned for it as an evil doer. And hereby we be warned, that our living without annoyance, and without working any deceit, harm, or wrong to our neighbours, must be in such wise, as in the mean while our chief regard must be of God, to walk before him in such humility, as his praise may always sound both in our hearts and in our mouths, that we may glorify him (say I) both with heart and tongue alike: and when any heartburning or encumbrance cometh in our minds, let us yield ourselves guilty out of hand, and not tarry till we be condemned of other, nor till God send us judges too pronounce open and solemn sentence against us: nother let us tarry till he thunder from heaven, but let every of us acknowledge the evil that is in himself, & mislike even the least and flightest thoughts that can enter into our imaginations: assuring ourselves, that they be horrible and deadly sins. Herewithal let us mark well, that God will not fail to receive us to mercy, sobeit that we also be ready and willing to condemn ourselves. But as for those that deal stubbornly, and will needs dispute and check with him: they shall found in the end, that their wilfulness shall serve them to no purpose, but to put them to double confusion. And so we see it is not without cause that God hath distinguished his law into two tables, to show us that the service and honour which we own him, goeth formest: and that than followeth the duty which we own to our brethren. The service of God therefore must be as the foundation of our whole life, so as we must glorify him, knowing that it is the end whereunto he hath created us, and for the which he maintaineth and nourisheth us in this world. And afterward according as we are bound one of us to another, we must endeavour to help and serve our neighbours, without hurting of any man. You see then what we have to remember in this text. And now also let us consider the manners of speech which are contained here. Whereas Eliu chargeth job with this saying, I am righteous and God hath overthrown my judgement. It is not meant (as I have told you afore) that job intended so flatly and shortly to accuse God of overthrowing his right. But let us mark, that when a man doth so precisely maintain his own right, he cannot do it without derogation too God, and without advancing himself against his righteousness. And therefore it is a point well worthy to be marked. For it will be found, that there is not any of us which sometime or other is not so bold as to say, that god hath overthrown his right. And herewithal let us mark well, that we would feign be righteous when we enter into that extremity: according also as when S. Paul speaketh of the glorifying of God, and of confessing him to be righteous, he will have all mouths to be stopped. So long then as men reply, and whet their tongues too maintain their own righteousness: they must needs have God to be their adversary. And look whensoever God afflicteth them, if they cannot yield to confess that he is righteous in so doing, surely they advance themselves against him. Ye see then what we have to do, if we will not have God to set himself against us, and to condemn us as guilty of lifting up ourselves against him, and of accusing him of unrighteousness. We may well protest that we had no such meaning, but yet the thing is so in deed: and what shall we gain by denying it, seeing the holy Ghost hath given his determinate sentence upon it? Thus much concerning the first speech that is contained here. And whereas it is said, I am made a liar in mine own right. Thereby he signifieth, that he was not admitted in his own defence: which is all one, as if some judge were unreasonable and cruel, and would oppress some good and rightful case by authority. Lo how Eliu doth here upbraid job with his blaming of God: [as if he had said] o see I pray you, I must be taken for guilty: And why? Because God will have it so, for if he will not hear me in mine own defence, he presseth me, and my mouth is stopped: and if I allege any reason, it will not take place, nor be admitted. But job meant not to step so far out of his bounds. Howbeit herewithal let us bear in mind what hath been said: that is to wit, that if we acknowledge not our duty simply, it is all one as if we would say that God useth a tyrannical power over us, and proceedeth not by reason and equity, but disposeth things off and on, because we be at his pleasure. Although then that our mouth utter no such words, yea and that our heart quake at the thinking of them: yet notwithstanding if we do not fully conclude that there is no defence for us, and that we be guilty: we do still enter into pleading against God, and we must be condemned as defacers of his righteousness. As touching that it is said immediately, that job drunk scornfulness as water: it is meant that he was so dulled, as he perceived not that the words which he had used, were uncomely and worthy to be rejected, and that he had deserved to be scorned as a witless man. Yet notwithstanding we have seen that job spoke many excellent sayings, yea and that he was the instrument of the holy Ghost, so as we may gather great learning of the things that he spoke. Seeing it is so then, why is it cast in his teeth, that he drunk scornfulness as water? It is because that when a man's passions are so inflamed that he knoweth not what he speaketh, it cannot be but that he must be carried away after that sort. Now if this befell unto job: I pray you what shall become of us? His patience is set down for a rule, and I have told you that the end which he had, showeth that there is nothing better for us than to abide the good pleasure of god in all the chastisements which he sendeth us: whatsoever they be. And yet for all that, he is accused as a shameless person that drinketh lewdness as a fish sucketh in water. If this be laid to his charge, and rightly: I pray you what shall become of us, when we see ourselves a hundred times impacienter than he, and that there needeth no furtherance to make us chafe and fret against God? Aught we not too think that we are worse than dull? So then we see in Job's person that the holy ghost meant to show us what we be when adversities cumber us oversore, and that our frailty and feebleness are so mingled with them, as we know not where to become, but gnash our teeth and chaw upon our bridle, and are so 'straught, as we neither keep way nor path any more. This is it then which we have to mark in this strain. Now let us come to the sentence which Eliu addeth. He accuseth job to have said, that it profiteth not a man to have walked with God. This walking with God importeth that a man so giveth himself to the service of God, as he thinketh continually to give an account, and acknowledgeth in himself after this manner: he that hath created and formed me governeth and guideth me, I cannot shun his hand nor scape his judgement, and therefore I must be present before his eyes, so as he shall see, not only all my works, but also my thoughts. Lo what it is to walk with God. And the holy scripture doth purposely use that kind of speech, because men are like Colliers' sacks (as they say) which make one an other black. And experience showeth, that when we walk without having an eye unto God, there is none of us but he taketh liberty to do evil, under the shadow that other are as bad as himself: & in the mean while also giveth occasion to other of his neighbours to do evil: insomuch that at this day, there is not any of us, but he giveth evil example by some means or other, through the vices which all of us have of our own. And therefore when we walk with men, we walk in horrible confusion: all our life is like a hodge-podge, or a dark dungeon, so as nothing can be discerned in it. Behold (I say) what it is to walk with men. But what is to be done? Seeing that in walking after the world, we become worse and worse, and every man draweth his neighbours unto evil, and he himself followeth them as fast too: Is it not a perverting of all order? Then there remaineth nothing for us, but too gather us unto God, and to frame ourselves wholly unto him. It is said that Enock walked with God. And why? Because he was not perverted, and although the whole world was at that time as corrupt as might be, yet notwithstanding Enock continued uncorrupted. And whereof came that? Because he gathered his wits to him, and gave not himself the bridle to deal disorderly: but although iniquity was as a water flood upon the earth, yet he knew that it behoved him to walk as in the presence of God. Furthermore, this importeth also, that we must not regard too have some fair shows, as many do which think it enough to be praised of men, & to abstain from evil to the worldward, and that if they have clear hands to outward sight, it is enough for them. But it is nothing worth except we have our heart pure before God. And therefore let us mark well, that when the holy Scripture speaketh of walking before God, it meaneth that it is too no purpose too have framed our outward life in such sort, as our vices may not appear: but that our consciences also must agreed therewithal, so as we be clean rid from all wicked and froward affections. Thirdly, our walking before God, must be to frame ourselves wholly too his law. For if our life be allowed of men, and that we flatter ourselves with our good intents: what is it? Nothing: according as we see in the Popedom, that such as imagine themselves to be most devout, think that God is very much in their debt: but yet for all that because they despise the holy Scripture, and lean too their own inventions which they have builded at adventure, all is but trash and filthiness. And therefore let us mark, that if we will live well, and have a right and certain rule, it behoveth us to walk with God, that is to say, too walk uprightly: we must frame both our thoughts & our deeds unto his commandments, & not unto men's devices, nor to our own imaginations. Thus much concerning this saying. Now let us come to the principal point. How is it meant that job should say that it shall stand a man in no stead to have walked with God? It is because he was as it were astraught in his torments, and knew not that God assisted him for that he had served him, and conformed and ruled his life in all righteousness. True it is that job knew generally that God was righteous, & that we must not esteem or measure his righteousness by the present state of the world, and the things that are seen with our eyes. For ye see also that the controversy which he had against his friends, was that the good men are afflicted and troubled in this world, and that the wicked do prospero, and so that God hath a higher judgement which he reserveth to himself, and therefore that we must not restrain our understanding to the things that we see presently, nor think that God doth in this world tender every man that which is prepared for him: for it were too much brutishness to have any such thought. job then hath discussed this case already. But what for that? In the mean while he ceased not to be as it were dazzled when he came to think upon his afflictions. He was so carried away, that he asked, where am I? What have I won by giving myself so to the obeying of God: Forasmuch then as job was so dismayed, & started aside: he is justly upbraided with the uttering of this blasphemy, that it shall not boot a man to have walked before God. And hereby we be warned to bridle ourselves, when we behold the things that are done in this world: and not to fall into imagination to say, why doth God dissemble thus? Why doth he suffer his Church to be turmoiled so? Why are there so great outrages done? I say let us bridle ourselves short. And why? for if we do but imagine that any of these things are strange, it is as much as if we blasphemed God. True it is that our Lord imputeth not that blasphemy unto us: howbeit, that is of his own goodness: nevertheless we are guilty of it. And here in the person of job, the holy ghost reproveth us, to the end we should mislike of such blasphemy and abhor it, and that as soon as their cometh any evil imagination in our thought, we should put it away, knowing that the same would lead us too a greater blasphemy if God withhilde us not. Furthermore, let us mark, that it behoveth us to be so much the warer in that behalf, because we see that God's servants have been so tossed with that tempest. True it is that when jeremy asketh why the wicked prospero, & why God favoureth them, (as it seemeth) he protesteth that god is righteous, & that his judgements are rightful, and he useth this preface for a bridle. Lord (saith he) I know that thou art righteous: but yet for all that he escapeth not unshaken. We see what Abacuk sayeth in the same respect. Abacuk doth the like, & therein he showeth that he was restrained with the fear & reverence of God, but yet was he troubled in his mind. David confesseth that there happened much more unto him. For we see how he said, then have I washed my hands in vain, & my giving of myself to all righteousness, & my indevering to serve God hath been but lost time. Seeing that David came to that point, I pray you what shall we look for? And so it is true that he reproveth himself, and therewithal confesseth that his foot was upon ye, so as he was ready to fall. And afterward he addeth. Lord I am a beast, I am no more a man, nor worthy to be called a reasonable creature, but am become utterly brutish like an Ass or an Horse, and therefore Lord thou must hold me with strong hand, or else I am undone. Seeing that David confesseth that he was not exempted from such temptations: I pray you how shall we do, as I said afore. And this is the cause also why Esay uttereth this saying, (say ye there is a reward for the righteous) not as a common saying, but as a singular one. He exhorteth the faithful to conclude, and fully to resolve themselves, that there is a reward for the righteous: that is to say, that they shall not loose their labour in serving God. This seemeth to be a common saying, and yet notwithstanding the Prophet Esay maketh a singular one of it. And the reason is, because things are out of order in the world, as they shall be at all times, and therefore the faithful are (to their own understanding) utterly dismayed, saying: why doth God afflict us with such rigour? We be ready too murmur immediately, yea and we should fall to blaspheming of God, were it not that he holdeth us back, and declareth unto us, that the things which he doth are not in favour of the unbelievers. So than although he seem to have forgotten us, yet notwithstanding we must assure ourselves that he will pity us, and that in the mids of his rigour he will assuage his stripes, yea and that we shall be discharged at his hand: for we should be overwhelmed a hundred thousand times, and utterly perish, if he preserved us not by his infinite goodness. Thus much concerning this point, wherein job was condemned for saying that it shall not boot a man at all to have walked with God. It is not for that he was thoroughly persuaded it was so: but because he was amazed in his sorrows, and considered not Gods guiding and ordinance, as he aught to do. True it is that he always knew it in part: but yet is he condemned, because he hold not himself so quiet and peaceable as he aught to have done. Then are we a hundred thousand times more to be condemned than he, if we learn not to be our own judges, to the end we may be acquit before God. Now it is said for a conclusion, God forbidden that ever there should be iniquity in God, or unrighteousness in the Almighty. Here we have to note, what the sum of Elius words is, that we may take profit by the whole discourse that we shall see in this Chapter. It is that it behoveth us to glorify god as righteous. That then is the sum of the whole Chapter. Surely this seemeth very common, and that it is no need at all to speak of it, because that (to see to) no man dareth deny that God is righteous. But yet notwithstanding a man shall hardly found one amongst a hundred, that acknowledgeth gods righteousness as he aught to do: but that even they which do it best, do fail in some point. I say that even the rightuousest shall be tempted too the doubts which I have spoken of▪ What shall become then of the worldly & brutish sort, which are acquainted with the magnifying of God, nor have given their mind to it? And therefore let us assure ourselves that whosoever shall have borne away this doctrine of confessing that God is righteous, and be thoroughly persuaded in it: shall have profited greatly, not for a day or twain, but for a hundred or a thousand years, if he lived so long in the world. Howbeit it behoveth us to consider after what sort we should confess God to be righteous. Truly this matter cannot as now be treated of at length, but yet must I speak a word of it, to open a gap to that which shall follow. After what sort then do we confess God too be righteous? It is when his only and single will counteruayleth all reason with us, and that we be fully persuaded that all things which God doth are good and rightful, although we know not the reason why he doth them. For if a man will acknowledge God to be righteous, no further than he himself is able to conceive in his brain: what a thing were it? Should God not be subject unto us? But we must fully conclude in ourselves, that God is righteous. And why? Because his will is the rule of all righteousness, insomuch that whatsoever proceedeth of him, it behoveth us to honour it, although we find it strange to our imagination. And although it seem too us that it aught not too be so: yet notwithstanding let us be restrained with such reverence, as too confess that forasmuch as God is the fountain of all righteousness, it behoveth us to think all his doings good. Thus ye see in the first place what we have to mark. And again let us acknowledge this rightfulness in all things that come too our imagination, in such wise as we may always bear in mind, that God is righteous. As how? We see the wicked reign, and have their full scope, and that grieveth us, and to our seeming God is all that while a sleep in heaven: and when he remedieth not things at the first dash, we think he doth not his duty. But yet nevertheless it behoveth us to confess, that God is righteous in all these things. Again when we be troubled and afflicted, one while in our goods, and another while in our persons, and we see that the whole Church in general is trampled under foot, and subject to the tyranny of the wicked. What is to be said to it? Yet must we still acknowledge and confess that God is righteous. And seeing it is so, let us tarry till he show us why things go so untowardly to our seeming: and let us assure ourselves that his disposing of things after that sort is not without cause. Wherefore let us shut our eyes when things go clean contrary to our liking, and let us only settle ourselves upon the said point to say, Lord thou art righteous, and I will content myself with thy rightfulness, until thou make me to enter into thy sanctuary, and there perceive why thou orderest the state of mankind after that sort. Truly if I should follow mine own fancy as now, I should murmur, yea & repined against thee, too see how things are confounded here. But forasmuch as we know that thou governest the whole world by thine infinite wisdom and justice: it is meet that thou shouldest be allowed, and that we should confess that thy disposing of all things after that sort is rightful, although we perceive not the reason why. Thus ye see how we aught to practise this lesson in effect.  
Now let us fall down before the face of our good god with acknowledgement of our faults, praying him to make us so to feel them, as we may be sorry for them, that we may hate our wicked life past, and do our endeavour hereafter to frame ourselves to his will, that he may receive us to mercy: and that in the mean while he will so govern us by his holy spirit, as we may seek altogether to please him, and to frame our life to his holy service. And so let us all say, Almighty God our heavenly, etc.   

The. Cxxx. Sermon which is the third upon the xxxiiij Chapter.  
10 God forbidden that there should be unrighteousness in God, or iniquity in the Almighty.  
11 For he shall tender unto man according to his work, and 'cause every man to find according to his ways.  
12 God will not condemn for naught, neither will the Almighty overthrow right.  
13 Who is he that hath visited the earth besides him? or who is he whom he hath set over the world? or who hath builded it?  
14 If he turn his heart towards him, and draw away his spirit and his breath.  
15 Then shall all flesh fail together, and man shall return into dust.  
WE have too lay forth this sentence which seemeth to be meetly common, namely, that there is no unrighteousness in God. Every man confesseth it, but few do know it, and are fully persuaded of it. If we be at rest, and God do to us as we desire, it is easy for us to consent that he is righteous: but so soon as we be troubled and any harm or adversity do cumber us, we fall to grudging, and acknowledge no more that God is righteous, as we had done before. Therefore it is not enough for us to protest in one word that God is righteous: but the chief point of it, is to acknowledge all his doings to be good, and to submit ourselves willingly to his mighty power when we come to the practising of it: so as if he afflict us, we enter not into pleading with him, nor be discontented that he governeth us otherwise than our desire doth crave. You see then what we aught to consider in this text, where it is showed us, that there is no unrighteousness in God. To be short, until we become to so much reason, as to be quiet, and obedient unto God in all things that he doth, although things fall not out too our fancy, purpose or judgement: we accuse God undirectly of unrighteousness. And why? He governeth the whole world, nothing shall happen but by the disposition of his ordinance and power. Then if we find fault in the things that happen, is it not a bending of ourselves against him that hath all power? So then let us learn to submit ourselves to gods providence, confessing that all his doings are good: and then shall we count him righteous, and yield him his due praise. But if we reply against him, and fret and find fault at his doings: it is as much as if we blasphemed him by calling him unrightuous. True it is that it cannot otherwise be but that in our afflictions, we shall have some heartburning: but yet must we subdue our passions, and hold them as prisoners, and conclude in ourselves that sith that God is wholly good and wise, he doth not any thing otherwise than reasonably and uprightly. Thus ye see how we aught to fight against our passions, when they rise in us, and provoke us too advance ourselves against God. Now let us see how Eliu proveth that there is no unrighteousness in God: he saith, that he will tender unto men according to their works, and make every man found according to his ways. This aught to be well noted. For to know that God is righteous in himself, is not all that is to be done: his righteousness is not so shut up in his being, as that it should not be known unto us: but it extendeth every where, and must be known chiefly in us. Will we then know how God is righteous? Let us look every where about us, and we may well espy his righteousness, in considering that the world is governed by him with such equity, as there is no fault to be found in it. And surely if every man be called into his right array, there is none that shall have occasion too complain, but all men must needs confess, that his bearing with them is of his infinite goodness, and that his punishing of them is by his rightful rigour. Lo what we have to gather as now upon the reason that Eliu allegeth. And it is a very notable point as I have said afore. For whereas he speaketh to us of God's righteousness: we must not imagine that he is righteous only in himself: but consider his righteousness as it becometh us, and extend it as we aught to do, that is to wit, to the whole government of the world. In what wise then is God righteous? Because he guideth all things uprightly: and look whatsoever we see, it behoveth us to allow it as rightful, because it proceedeth from him: I mean not the sins that men commit: but I mean that God disposeth all things in such wise in his sovereign providence, as it behoveth us to think all things good that proceed from him. And therefore when any of us cometh to examine himself: let him understand that there is no covert for him too plead against God, neither can God be accused of cruelty, nor any man say that he misintreateth him: but he must of necessity allow his rightfulness in his governing and guiding of us. Furthermore, if we will comprehend this matter, and be thoroughly persuaded of it: every of us must first search himself, and consider advisedly what a one he is. For what is the cause that we are so wayward, and that whatsoever God do unto us, he cannot content us, but we are always so malapert as to lift up ourselves against him: but that we be blinded with vain self soothings, and every of us thinketh himself to be righteous, because we think not upon our sins. And therefore if we once have the skill to know well our own faults: it is certain that all replying against God will cease and be dispatched, so as every of us will come humbly and say, Lord thou hast handled me after such a sort as I must needs acknowledge thy righteousness and glorify thee. But what? We cannot for bear to beguile ourselves. And although we have not any thing to reply: yet will we always lessen our faults, yea and cover them though they be never so notorious. And forasmuch as we be so fast asleep in our sins through our hypocrisy: it is easy for us to lift up ourselves against God. Therefore if men be desirous to acknowledge that God is righteous, to the end to yield him his deserved praise: the true remedy is, first to make their own indictment, and too accuse and condemn themselves: and then will it be no hard matter to them to acknowledge that God is righteous. For they be sufficiently convicted in themselves, that he hath not misintreated them nor done them any wrong, but that his chastising of them hath been for their offences: and that although he hath used some rigour towards them, yet notwithstanding he hath always borne with them of his goodness and mercy. Thus ye see in effect what we have to bear in mind. And therewithal let us mark, that when it is said, that God will tender unto a man according too his work, and make every man to find according too his ways: It is not so meant as though God punished the breakers of his law out of hand, and maintained the good: but it is to show that God doth no man any wrong. Then may it well come to pass (as it happeneth daily) that God will bear with the wicked for a time: for it is seen that he maketh no countenance when men run riot in all evil, nor seemeth to think upon them, nor to see them. And that is the cause also to harden the wicked to make them the bolder. For under the colour that God punisheth them not out of hand, it seemeth to them that they be quite scaped and discharged. So then god doth not always punish evil doings out of hand, nother doth Eliu mean that he doth so. But in the end when God hath delayed a long time, and prolonged the term of the wicked: at length he will show that although he waited for their repentance, yet he forgot not their misdeeds, but registered them before him, and packed them up upon a great heap, to increase the terror of his wrath. Their delay therefore shall be dearly sold unto them, when they shall have so abused God's patience, who forbore to punish them at the first, to the end they should have leisure to know their faults, & to amend them. Mark this for one point: namely that God executeth not his judgement at the first day in such sort, as we may perceive with our eyes that he recompenseth every man according to his works. And in good faith what a thing were it, if he should punish sins forthwith as they deserve? We would not look for any other day: for all should be accomplished in this world. And then where were the article of our faith concerning our rising again, and our coming before the judgement seat of our Lord jesus Christ? To be short, there should be neither reward for the good, nor fear for the wicked and rebellious. And this is also the cause why it is purposely said in the holy scripture, that God will tender recompense, or requited. Saint Paul speaking of the righteousness of god, saith not that he will recompense from day too day, but that he will recompense. And when? At the last day. Elius saying is not against this sentence. But when he saith, that God will tender, he presupposeth the thing that is true: namely that it behoveth us to hold our minds at a stay, until God show us the things that are hidden from us for a time. Our faith (I say) must be exercised in waiting patiently for the things that we perceive not as yet. It is enough for us that God giveth us some tokens of his justice, and showeth us some notable examples, whereby we are enforced to feel, that he hath an eye unto men to punish their offences. If God give us any records of it, let us be contented, and in the mean while be patient, until we know the things that he as now reserveth to himself. Thus ye see how we must take this sentence to apply it to our use. The second point is, that God doth not so recompense every man according to his works, but that he also beareth with them whom he punisheth, and showeth them some favour, although that on the one side he be rigorous to them, and make them feel that he is their judge. Howbeit, that is to do us to wit, that as in respect of the world, God passeth not to punish our sins, in such measure as they do deserve. For what a thing were that? He should not send us diseases, wants, and such other things: but he should thunder upon us, and overwhelm us at the first blow, so as we should not feel some terrible punishment, but he should arm himself in his mighty Majesty to confound and overwhelm us. For what are our sins? So then let us mark that God punisheth not sinners out of hand, and maketh them too feel his vengeance in full measure, as they have deserved it: but beareth with them so, that all the chastisements which we receive in this world, are but God's warnings, in giving leisure to repent. Not that the same shall profit all men▪ for the wicked are condemned already, because they be past amendment, and God hath not only framed their indictment, but also set down their condemnation, which is ready to be executed whensoever he william. How soever the world go, if we consider well the chastisements that God showeth us in this world: all of them are nothing comparable unto our sins, but he giveth us respite to the end we should think upon them. Thus see you yet one other point which we have to mark in this Text. And the third is, that God doth not so recompense men according to their ways, but that he reserveth power to himself to pardon those whom he listeth, when he intendeth to bring them back to himself. God doth not punish his chosen. And why? For it pleaseth him to receive them to mercy, and too be at one with them of his own free goodness. And in so doing he burieth their sins, so as he entereth not into judgement with them, as it is said in the Psalm. God then hath liberty to put away our offences without punishing them: and yet the same is no derogation at all to his justice. And why? For when God listeth to forgive our sins, how dealeth he? He nourisheth not the evil in us, but he toucheth us with it, and showeth us it, and maketh us to feel how sore we have offended him, and afterward giveth us a mind to be sorry, & to mourn for our sins. When we be so touched with repentance, we become judges of our own faults, and condemn them: and by that means God hath executed his office. For it is much more when a man condemneth himself, than if he were condemned of God, and gnashed his teeth, and abode still unamendable and stubborn in his wickedness. Therefore God forgetteth not his office, when he draweth us too repentance: For he pardoneth not our sins to the intent too cocker us, but contrariwise, too the intent to double his righteousness, so as on the one side we may feel the evil that we have committed, and on the other side, he may make his mercy shine upon us, too discover the miseries wherein we were till he had set us free from them. And therefore let us mark well that God's forgiving of the offences of his chosen, is no derogation at all to his justice, that this saying should not be always true, that he recompenseth men according to their works, and maketh them find according to their ways. Now we see the thing that I have touched: which is, that to glorify God in his righteousness, it behoveth us always to be persuaded in our afflictions, that we suffer not any thing wrongfully, but that God hath reason too chastise us, and that if we enter into quarreling with him, we shall but make our case the worse. And furthermore, let us understand, that God doth so bear with us through his goodness, as we have always cause too perceive that we are exceedingly bound unto him, for that he useth no extreme rigour against us as he aught to do. Finally, let us understand, that although he make us feel his vengeance: yet he spareth us, and that although he show himself rough and sharp, yet doth he intermeddle his goodness with it: and therefore, that he is always righteous, insomuch that men shall gain nothing when they think to quit themselves: but the best for us is, that when we see that God calleth us, and allureth us to come unto him, we fall to feeling of our offences before the blows come, and be sorry and mourn for them, so as God may be inclined to forgive us. Lo what we have in effect to remember in this sentence. According hereunto Eliu for the greater confirmation of it, saith, that God will not condemn for naught, nor overthrow the right. He speaketh no new thing, but ratifieth his own matter, even by answering unto that which was alleged by job. First therefore he saith, that God will not condemn for naught: that is to say, men can never allege, that he doth them wrong, or that he maketh them believe that they have done amiss [when they have not,] according as oftentimes a poor innocent shall be oppressed among earthly judges, by charging him with a thing of nothing, wherein he is not faulty, and yet he must be fame to pass that way, and there shallbe false witness too face him down though he were the righteousest man in the world. There than a man may oftentimes be punished wrongfully & without cause. But it is not so with God's justice: he needeth not to show why, or to keep great registers for proofs or for excuse of himself when he is slandered by men: every man carrieth his own indictment written and well sealed in himself. I say we need none other judge than our own conscience, and though every man know it not presently: yet will God waken us well enough, spite of our teeth: and when we shall have flattered ourselves a long time, yet must we return to this point to be convicted, namely that he had just cause too punish us. And this is the cause also why Eliu addeth, that God will not overthrow the right. For when we have no better shift, we flee too this startinghole, that God is almighty and doth what he list, and we cannot resist him, and that he dealeth crossly and overthwartly with us. And although we speak not so: yet have we such crooked thoughts, so that under the colour that God is Almighty, and that we be poor & frail creatures, we would make him believe that he tormenteth us to sore. But contrariwise, it is said, that God perverteth not the right: that is to say, that he never punisheth men without a continual respect of bearing with them, according as he knoweth to be expedient. And if there were cause to spare them any more, surely he would do it, because he knoweth what is meet for them. So then let us practise well this lesson of humbling ourselves before God whensoever he chastizeth us: let us keep our mouths shut that we reply not against him, and there withal let us be meek, and let not hypocrisy blind us to soothe ourselves in our misdoings. Thus ye see in effect, how it behoveth us to condemn ourselves, and thereupon to acknowledge that God is righteous in punishing us, and that he overthroweth not the right that is in us: so as if we have a good case he will maintain it himself, and we shall need neither Proctor nor Advocate: for he himself will be our warrant, as who desireth nothing so much as to quit us. So then if we be condemned by him, we must pass that way, and acknowledge that we have well deserved it. True it is, that this will well be said in general: but it behoveth every one of us particularly, and in respect of his own person, to have this lesson well printed in his mind. And specially when we be beaten with God's scourges, so as one of us is pinched with poverty, another with sickness, and a third with some wrong that is done unto him: on what side soever any adversity come upon us, let us acknowledge that it is the hand of God which visiteth us. And why? There is good reason that we should do so. For we be wretched sinners, and rank rebels against him: and we must not go about to qualify our faults and too say that God's punishments are unmeasurable, as though he had no cause too punish us. But contrariwise, though he should execute a much greater rigour, yea even to the utter overwhelming of us: yet let us confess that it were not too much, considering that our sins are come to their full measure. Ye see then after what sort we aught too understand this sentence. And afterward he addeth, who is he whom God hath ordained too set over the world besides himself? Albeit that the word which Eliu useth here doth sometimes signify to visit: forasmuchas the sense is all one, we need not to stand much upon the word. To be short, Eliu ment to say, that there is none but God which governeth the world, and that he hath not any fellow, neither is there any other creator to have builded the heaven & the earth, but he hath all in his hand, and guideth and governeth all his creatures at this day: so as nothing is done without his william. Ye see in effect what Eliu meant to say here. But it should seem that this reason is not fit to maintain the righteousness of God. For his mightiness is not in question here: and besides that, (as I have touched already) sometimes under the colour that God is Almighty, men would accuse him of tyranny, as though he had no regard of our infirmity and weakness. Mark then how men take occasion to advance themselves against God by confessing his almightiness, saying: It is true that he is the sovereign, but yet it followeth not therefore that he hath not good stay and government of himself as he aught to have. For albeit that men vex & torment his servants: yet it seemeth that he passeth not for it, nor hath any regard of them. But contrariwise, Eliu intendeth to show, that God is righteous And how showeth he it? For he only (saith he) governeth the world. This seemeth to be nothing to the purpose. But when all is well considered, it is a peremptory reason (as they term it) and sufficient enough to stop all our mouths. And this is it which he meaneth by this which he addeth immediately after: namely, shall he which is unrighteous govern? True it is that in respect of the world, the wicked shall sometimes govern. And why? For behold kings which are borne of women, come to the crown by heritage, and so likewise the Princes. And they bestow offices upon their bawds, and upon men of no value, as it is well known what manner of ones these Courtiers are: or else they cell the offices, and so all justice goeth to wrack. And how are things handled where governors are ordained by election and voice of the people? Not in the fear of God, nor in reverence, as though they meant to ordain officers that should reign with justice: but with flocking into taverns, & there they commit the shamefullest things that can be. Then seeing that kings and their officers & magistrates that go by election, come to their degree by so devilish means: the wicked must needs reign. But it is not so with God And why? Because that naturally he hath the soverein dominion of the whole world, & the same is due unto him: he was not chosen to it by rascals that would feign have all confusion to reign, and which chose such as should support them in their evil, and do nothing but overthrow all good order & common weal. God was not chosen in a Tavern by partiality, bribery and wicked practices: he was not called to his office by favour: neither hath he it by succession of heritage, as though his Peers had agreed that he should succeed after a mortal father: there is none of all this in him. What then? He hath the government of the world by nature: insomuch that the immortal being of God, and his authority of governing, are things inseparable. And this is it which is said in the xviij chap of Gen. by Abraham. For there Abraham reasoneth that it is impossible that God should do any cruelty or outrage. Can he that is judge of the world (saith Abraham) destroy the good with the wicked? Now when Abraham saith so, he meaneth not to counsel God to bethink himself as one of us might counsel a mortal man, as Moses speaking to the judges, and likewise josaphat say, bethink your selves, for ye sit not in the seat of a creature, but the living god hath called you into this throne, & whosoever sitteth there, must not reign as a man, but as the lieutenant of God. So then we may well admonish earthly judges of their office. And why? For they may err, yea & we see that men do more commonly serve aside unto evil, than hold themselves unto good: and that is, both because they are wholly given unto evil, and also because there is no such virtue and steadfastness in most of them as aught to be, but though there be a good will, yet is there no such zealous endeavour as were requisite. Thus ye see how the earthly judges had need to be put in mind of their duty. For why? they discharge not themselves as they aught to do. But when Abraham allegeth unto God, that it is not for the judge of the world to condemn the good with the wicked, he sayeth it to an other end: namely to show that God cannot transform himself, that he should not be always righteous as well as he is God. Then is there nothing more peculiar unto God than equity, and if we accuse God of unrighteousness, it is as much as we would make him not to be at all. And why? For he is not God to be an Idol, or to be a dead and idle thing: but he is God to govern the world: he hath his sovereign majesty in such wise in himself, as he must needs be a judge: & being a judge, he must needs be so upright, as there may be nothing amiss in him. According hereunto Eliu saith now, that all things which he governeth must needs be done rightly, and that there can be no unrighteousness in him. And why? Because he hath created the world, and maintaineth it under his protection and guiding. Thus have we the true understanding of this text: and now remaineth to gather the doctrine that is fit for our instruction. And first of all let us mark well, that God hath not created the world to leave things to havoc, that fortune (as they term it) might govern all: but he intendeth the maintaining of his creatures as he doth. Therefore when we call god the maker of heaven and earth, we must not restrain it to one instant: but we must bear in mind, that like as God hath framed the world, so all power is still in him, and he disposeth things here beneath, so as he hath a care of us, & the hears of our head are numbered, yea and he guideth our footsteps, so as nothing cometh to pass, which is not foreappointed by his providence. Lo what we have to mark. And it is expressly said, that besides him there is none set over the world, nor none set over the earth: and that is to betoken, that his creating of the world, and his governing of it, are things that go jointly together. Then if we imagine that god governeth not all things, but that some things happeneth by chance or fortune: it followeth that fortune is a Goddess that hath created part of the world, and so is not all praise due to God alone. But behold, it were a cursed blasphemy if we should think that the devil could do any thing without God's leave: for it is all one as if we should make the devil a particreator of the world. Therefore let us learn that there is an inseparable bond between these two things: namely that God createth all things, and that he governeth all things. And that is the cause why it is expressly said, that God hath builded the world. And do we then think, that he now calleth a companion to help him to order his creatures? True it is, that God doth use inferior means to govern the world: howbeit, that is not to diminish his own authority, or for that he will have any companion: for he reigneth continually from above. What else are the greatest kings, but only God's hands? And he serveth his turn by them as he thinketh good. According as he by his Prophet Esay upbraideth the proud Sennacherib, who thought himself too have made all things by his own cunning. Yea (sayeth God) what art thou else, but the axe in the hand of him that heweth? If a man hold a saw or a knife to cut withal, and too serve his turn at his pleasure, can the tool turn itself against the man? Not: but it is to show that a man hath not only his hands and arms to help himself withal: but also that he hath the things that are without him at his commandment. Is there any power in mortal creatures, but from the living God? do they not hold all of him? Then are we nothing if we be separated from him. For it is he in whom we have our life, moving and being. Therefore let us understand, that when God useth worldly means, and serveth his turn by men, as by instruments: that is not to lessen or to strengthen his own authority, but contrariwise to show that he hath the guiding of them, and that if he do but command or whistle as he himself saith, men must needs go forward to execute his will, yea and the very devils of hell are compelled unto it. And although they be unwilling, and that it be utterly against their intent: yet notwithstanding God driveth them by violent power, to execute the things that he hath ordained in his providence. And so we see now after what sort we must consider God's providence: namely, that he hath a care of the whole world, and watcheth over all his creatures, not only to foresee what may happen (as some fantastical persons imagine that God beholdeth the things as it were aloof, which are here beneath, & then provideth for them afterward) but also (which much more is) that nothing may be done which he hath not determined, so as his will is the rule of all things. Thus ye see what is showed us in this text. And therefore it behoveth us to mind well the providence of God, too the intent that when any adversity befalleth us, we may always go to the first cause. True it is, that diverse times men shall do us us wrong, as we see how they had rob job of all his goods. Men than may spoil us of our goods by deceit or violence, or they may oppress us by slanders and wicked reports, yea and a man may be wrongfully slain. In these things it behoveth us too acknowledge God's providence as job hath done. He set not himself against the thieves which had rob him, but saith the Lord hath given, and the Lord hath taken away: and yet notwithstanding Satan had been the worker of it. But job knew that God which made the world, doth always watch to govern and guide it, as is showed here. And therefore whensoever we be afflicted, although the same come from men, so as they do us wrong and outrage: let us assure ourselves that God holdeth the● reins of the bridle above, and that it is his will to have us so afflicted, & that it behoveth us to receive the same at his hand as of our judge, that we may enter into the consideration of our sins, and yield ourselves guilty as hath been said not long since. Thus ye see what we have to mark in this strain. And truly when we see the wicked bear sway here beneath, let us know that it is a part of God's justice. Whereof cometh it, that things are so troubled, and that some men attain to offices by wicked bribery and partiality, and other some by purchase, too the end anon after to make their hand again of the poor people, by fleecing one, and devouring another. It is because God perceiving us unworthy to be governed by him, giveth the bridle to Satan. You see then that all the wrongs which reign, are God's scourges for our sins, as we have seen heretofore. Seeing it is so, it behoveth us to consider, that when the Princes and judges of the earth are wicked, God intendeth too give a greater gloss to his own justice, that it may be known unto us how it is he that afflicteth us, and by that mean punisheth the offences which we have committed, showing that we deserve not to have him come near us, but rather to withdraw himself from us, and to make us feel that because we are disordered, and have shaken off his yoke, and are become as wild beasts, we are worthy to have the devil reign over us, and the wicked men which are his underlings and of his setting up. So then we see that God deserveth to be glorified in all respects whatsoever troubles we perceive in this world: and that it behoveth us always to come to this point, that seeing he is almighty, it is impossible that he should do any wrong. He is no worldly Prince reigning at other men's pleasures, nor set up by wicked practises and policies, but he is the same by nature, and as he is God, so also can he not be but righteous: for his righteousness cannot be separated from his mightiness as I have said afore. Now herewithal Eliu addeth, that if God turn his heart unto us to take away his spirit and breath, all flesh shall fail, and by and by we shallbe changed to dust. Here Eliu matcheth God's mightiness with his goodness. And so he showeth, that when we be governed by God's hand, we must needs feel that he is good and merciful towards us, in that we perish not every minute of an hour. And why? For what needeth there more too turn us into dust, and too bring us utterly to nothing, than only the look of God? it is said that if God do but blow upon men, immediately their freshness changeth and withereth, and fadeth away. When the Prophet Esay speaking after that manner of the strength of men, likeneth it to an herb or flower: he sayeth, that if God do but breath upon us, he sereth us up as a blasting wind sereth the grass, and that is it which is said in the song of Moses. True it it is, that there is used another comparison, howbeit it tendeth to the same end: which is, that if God withdraw his spirit and breath, we perish. According also as it is said in the hundred and fourth Psalm. And it agreeth moreover with the text that I have alleged out of S. Paul's Sermon in the seventh Chapter of the Acts of the Apostles: namely that we have our life, moving, and being in God. seeing then that we have no being any longer than it pleaseth God to shed his spirit upon us: if he withdraw that power, we must needs perish out of hand. We see then that the creatures continued no longer in their being, than it pleaseth God to maintain them: and that assoon as he withdraweth that power, by and by all returneth too nothing. For a conclusion, the thing which we have touched standeth fast: namely, that God's mighty power is here so matched with his goodness, as we aught too know that he never uttereth any such rigour against us, but that he therewithal also spareth us, because we should perish every minute of an hour, if he listed to withdraw his spirit from us. For what is there in us if we consider our own strength? Have we any means too preserve ourselves? What moveth God to maintain us? Are we worthy to enjoy the benefits that he bestoweth upon us? Not it is nothing so. Again, I pray you what bond is there betwixt him and us? Furthermore what is our strength? What means have we? None at all. Then must we conclude, that there is no cause why God should preserve the world, but for that he himself is good, and the fountain of all goodness, so as he is not moved by any outward reason to bestow the great number of benefits which we receive daily at his hand: but only that it pleaseth him to make us feel his mercy and gracious goodness by experience. Thus ye see that the only life which we have, is a sufficient record how gracious and merciful God is towards us: and that although we were handled as roughly as were possible, so as we did but pine away, and were cumbered with continual trouble and adversity: yet notwithstanding we be convicted by our only breathing, that God maketh us to feel his goodness. And why? For we live not but in him, and by him: and if he withdraw his spirit, we by and by perish and turn to dust. But yet is life a precious thing whatsoever come of it. Thus ye see that men are always indebted unto God howsoever he deal with them. True it is that this point deserveth to be laid out more at large. Howbeit forasmuch as the time will not suffer it: it shall suffice that every of us do bear in mind the things that I have touched, and that we look nearly to ourselves, and acknowledge that we be nothing at all, so esteeming Gods mighty power, which he showeth towards us, as we join it with his goodness, and thereupon be moved to confess him as he is, namely by submitting ourselves wholly unto him, and by believing that he so governeth the world, that he doth not any thing but by weight and measure, and that he is just and upright in all his works, and that we must confess him to be so, although it seem strange to our fleshly reason.  
Now let us fall down before the face of our good God, with acknowledgement of our sins▪ praying him to enure us more and more to the considering and knowing of them aright, so as we may learn, not only to confess them, but also to condemn them in our life: and every of us particularly too do the things which all of us in general are exhorted to do and therewithal suffer ourselves to be guided by his hand, and patiently receive all the adversities that it shall please him to send us, to the end we may not settle ourselves to much upon this transitory life, but aspire upward to the everlasting kingdom whereunto he calleth us, where all our joy and felicity shall be truly accomplished. That it may please him to grant this grace not only to us, but also too all people and Nations of the earth, bringing back all poor ignorant souls from the miserable bondage of error, etc.   

The. Cxxxj. Sermon, which is the fourth upon the xxxiiij Chapter.  
This Sermon is yet still upon the. 14. and. 15. verses, and then upon the text which is added.  
16 If thou hast understanding, hear what I say, give ear unto my words.  
17 Shall he govern that hateth judgement? or shall the wicked condemn him that is righteous?  
18 Will a man say to a king, thou art unfaithful? or unto princes, you are wicked?  
19 * He accepteth not the person of the great ones, neither regardeth he the high or the low: for all are the work of his hands.  
20 All shall die suddenly, and at midnight the people shall be taken away and perish, and the mighty shall be taken away even without hand.  
I Have told you heretofore, that men are here put in mind of their own frailty, to the end they should know that God spareth them, and that if we abode but one minute of an hour upon the earth, we aught to think the same a gracious turn of his. And why? If we have any life and breath in us, we have it all of God. And so we see that he maintaineth us of his mere goodness. Seeing it is so: let us not accuse him of too great rigour. For should he not have just cause to root us out utterly? Who is he that could so clear himself, as God should have no cause too punish him? And yet in the mean while we see, that God preserveth the world, & every of us is kept still in that array, and so are we all debtors to his mercy. So far is he off from using any great rigour towards us, that we aught rather to wonder at his patience how he can suffer such iniquities, and not thunder down his vengeance at the first brunt, and make clear riddance of us. Seeing it is so, aught any man to murmur against him? But if we think it strange that he beareth with other men, he may well reply against us, that he beareth with us also. Therefore let us learn hereby to glorify God continually in his mercy, no less than in his power. For although he be almighty: yet notwithstanding he restraineth himself because he loveth us. Also we have one other very necessary exhortation too gather of this text: which is, that knowing our own frailty, we should learn to put our life into the hand of God, and not think to live, or continued our state by our own power, but suffer God to govern us as it pleaseth him, and be always ready too departed hence when he thinketh it good too take us out of this world. Furthermore what is the mean to live well? It is to know that insomuch as God possesseth us, and quickeneth us by his holy spirit, it is good reason that we should hold all of him, too the end to be given wholly too his service, both in living and dying. Were this doctrine wellprinted in our hearts, we should not be such dullards as we are: for as for the most part of men, when they rise in the morning, do they bethink them too put themselves into the hands of God? And if they do it for fashion sake, is it for that they are touched to the quick, knowing that their life is but a little blast of wind that may vanish away in the turning of a hand? Acknowledge they that? Not: So much the more than behoveth it us too remember the lesson that is showed us here: namely that our life is but a shadow and a vanity. And therefore it behoveth us to put ourselves into the hand of him that he will maintain us according too his good pleasure, and also take us out of the world in time convenient. But as we are counseled here to humble ourselves, and to challenge nothing to ourselves of our own power: So contrariwise, we have whereon too rest ourselves, in that we know our life is not in every man's hand, but in the only hand of God, who is the keeper of it. And the Scripture saith expressly, that if he withdraw his spirit and breath, we die all. So long then as God will preserve us, let us boldly defy the devil and all our enemies. True it is, that if we look but upon the rage of men, it shall seem that they be as ravening wolves, and we as silly sheep. They gape with open throat to swallow us up, but yet can they do nothing to us, till God give them leave. And it is not without cause that he challengeth and reserveth too himself the power of withdrawing the breath which he hath given us. Therefore let us be contented, assuring ourselves that God holdeth our life in his custody and protection, until he list to take us out of the world, and have caused us to finish our course. Now if a man should demand here, whether our souls be as it were a wind, seeing it is said that we shall perish when God withdraweth his breath: let us mark, that although men be immortal: yet notwithstanding, they have not that of themselves, but of God's free goodness. Besides this, what else is death, but a departing of the soul and body asunder? God then withdraweth his breath to himself, when he sendeth us into dust and rottenness: and yet nevertheless, he faileth not to take up our souls, and to keep them till the latter day. To be short, Eliu ment to show here, not only that we be weak and transitory, but also that all our strength is nothing, furtherforth than it is uphold by the only goodness of God. And when he undoth us too outward appearance, that is to say, in effect, he doth but the thing which he had determined as he thought good. And that is the cause why we aught always to return unto him, and to content ourselves in that he hath a fatherly care of us, as I have said already. So then let us not be like these giddy heads which trust in their own strength, and think they are able to work wonders: but rather let us with all humility and carefulness, hide ourselves under the wings of our God, praying him to guide us in such wise, as we may live according to his william. Eliu having spoken so, addeth an exhortation, saying: If thou hast understanding harken to me and give ear too my words. Here he showeth again, that the beginning of true wisdom, is too yield ourselves teachable. Contrariwise, they that are so puffed up with selfeweening as they can receive no doctrine, are so full too their own seeming, as no man can tell them more: Such are utterly past recovery. And therefore not without cause do we say, that the first entrance and foundation of our wisdom: is too suffer ourselves to be taught. And why? For let us look into ourselves, and see whether our own reason be sufficient to know and discern all that we have need. Nay contrariwise, God telleth us that we be brutish, and that all the gay shows that are in men, are but vanity, and their wisdom utter folly. Seeing it is so, let us understand that we have need to be taught at other men's hands, that God (I say) might supply our want. And therefore whosoever desire to have a well grounded wisdom, let them learn too harken to the doctrine that is proffered them in the name of God, and let them yield themselves teachable and lowly to receive it. For if we be forepossessed with pride, we may well brag and crack afore men, yea and have great reputation to be wise men, but behold, God telleth us that all is but vanity and leasing. And this is the cause why Eliu saith purposely, If thou hast understanding hear me. For he showeth, that if a man have wit and reason, he will always suffer himself to be taught, that he may far the better by it all his life after. Then on the contrary part, we must mark, that if a man stand stubbornly in the thing that he hath conceived, and give not men leave to tell him their mind, nor will hear any thing at all: he is but a fool, or rather stark mad. For it is a kind of very madness, when a man shutteth the door against all good doctrine, and weeneth himself to be so wise, as he hath no more need too be taught, but refuseth all things, and setteth a bar before him, as if he would say, God shall come no nearer me. So then we have a good lesson to mark in this text: which is, that if we will be of a good understanding, we must sheewe ourselves too be so, by receiving quietly the things that are spoken and told us. And contrariwise, let us be sure that God condemneth us for fools and witless persons void of all reason, if we be so wild headed, as not too give ear too the things that men speak to us, but reject all good warnings: I say we are no better than brute beasts, what show of wisdom soever there be in us. And for as much as we know, that we are rude of understanding, and that the things which we are able to know, we know but in part, so as we have but a little taste of understanding, and come short (Alas) of any perfection: it standeth us in hand to practise this lesson all our life long. And therefore in consideration thereof, let us be the more moved to profit ourselves. And forasmuch as God is so gracious as too speak every day unto us, and to continued the doctrine that is meet for the ruling of our life: let us also continually receive that which is brought unto us in his name, & still exercise ourselves in it, to the end we may be instructed more and more in his wil Behold I say, how it behoveth us to practise this doctrine. And thereupon Eliu too continued his matter, maketh a comparison between the smallest & the greatest. For he saith unto job, how dared thou say to a king, thou art unfaithful, or unto princes, you are wicked? If th●● hadst a sovereign Lord that reigned over thee, thou wouldst stand in such awe of him, as thou durstest not missebehave thyself towards him. Then let us see if it be not a devilish furiousness, for men to presume too murmur against God? For what likeness is there betwixt them? A king may be wicked, what majesty soever he have: and when princes and governors are wicked, they will very ill discharge their duties: and yet notwithstanding men bear with them, by reason of their state. But behold, God which accepteth no man's person, breaketh these great ones that are so honoured of the world, and razeth them out as well as the little ones, showing well that he maketh none accounted of the loftiness of his creatures. And hereupon who dareth open his mouth against him? Now than we see what Elius intent is. Howbeit, for the better understanding of this text, let us mark that although princes and governors be not such as they aught to be: yet nevertheless God will have them to be honoured: and although that of themselves they be unworthy of it, yet hath God imprinted his mark in them, & will have men to do him the honour to say, very well Lord, these reign in thy name, and therefore it behoveth us to be subject unto them. And surely this is no vain trial. For if all such as are in authority did rule like good fathers, and that we saw with our eyes that they had none other care but to govern us well: what matter were it to obey them? We would do it in respect of ourselves, and that were no obeying of God, but only a regarding of our own profit. Contrariwise, when wicked and froward persons have authority over us, and we see notable faults in them: If we nevertheless be mild to hold ourselves under their bridle and yoke, it is a token that we reverence god as he deserveth. seeing it is so: we be bound for his sake too obey those whom he sendeth, and whom he ordaineth too be our superiors, although they be unworthy of it. And that is the cause why it is said in the law, Thou shalt not rail upon the ruler of thy people. God showeth well that there shall be Tyrants: and he menaceth his people with that punishment, saying expressly that he will chastise them by sending them wicked governors, which shall seek nothing but too pill and oppress, and too reign in all outrage: and yet nevertheless he willeth men to honour them. Why so? For although they deserve not that men should acknowledge them for their superiors: yet notwithstanding will not God have those to be received for his sake, which otherwise are nothing worth? You see then that we must be subject too such as have public power and authority, because we know it is Gods will to humble us after that manner. Yea, and we see that the children of God have been feign too submit themselves in bondage too the unbelievers, when God did bring them to it. And truly we see also the example that Daniel showeth us, for he acknowledgeth that the reigning of the wicked is by reason of our sins: and therefore we must take it as a scourge of God: and if we cannot abide such a disorder, we strive not against mortal men, but against the heavenly judge. So we see in effect, that we be bound too honour such as are in any public authority. And why? Because they be not advanced by haphazard, but it is God that hath ordained them: according as it is written, that there is no power but it proceedeth from him. And if we see any disorder in it, we must wite it upon our sins: and therewithal, forsomuch as God hath established the said order, namely that Princes and Superiors should be obeyed, and that we should be subject unto them: it must be observed and kept among us. Notwithstanding, whereas it is said in the law, Thou shalt not speak evil of the Prince of thy people: it is not meant that men should allow the evil wheresoever it be: for aught the dignity of a man that is but a worm of the earth, too overthrow the righteousness of God? Aught not this sentence rather too have his course, namely, that cursed are they that call evil good? But whereas God hath forbidden private persons too rail upon their rulers: it is too make us too live in peace and without trouble, and too yield some reverence too the seat of justice. For if that were not: there should no more be any common weal among us, but we should become worse than wild beasts. Ye see then whereunto God had an eye. Besides this, we know that when God sent his Prophets, it was not to give Kings and Prince's power too do evil, and no man should show them their sins: but rather it is said, Thou shalt rebuke the Mountains, that is too say, the highest states. And I have purposely set thee over Realms, and Kingdoms (sayeth God to his Prophets) to the end that all glory should be cast down: too show that the word cannot be preached as it aught too be, except the preachers rebuke the faults of such as defile and vnhallowe the holy seat of God, by abusing the sword that is put into their hand. Then if there be evil and wicked governors, they must be sharply rebuked according to their deservings. And this was not said for the Prophets only: but Saint Paul declareth that we also aught to observe the like in preaching of the Gospel: that is too wit, we must pull down all loftiness that lifteth up itself against our Lord jesus Christ. Those than that will needs be spared, and have their vices untouched, because they be in some authority: must go coin a new Gospel: of which number are the kings in our days, which will needs be called anointed and holy, and yet cannot abide to have their sores touched by any means, but would have liberty too pervert all things, and no man too be so bold as to open his lips against them. But we need not too go so far as too kings and princes: even those that after a manner are nothing at all, if they come too any small degree, think themselves to be as petigods, and will needs be honoured, though they be laughed too scorn of the world for their labour. Albeit that men see there is nothing in them, (as in these new promoted rascals:) yet notwithstanding they tread all good warnings under foot, under colour that they be a little advanced. Therefore they must be feign too mark this lesson, that is given them on the contrary part: which is, that forasmuch as that softinesse of theirs advanceth itself against God, because it stoopeth not too the great king our Lord jesus Christ: it is for us in that case too use the freedom that God hath given us. Thus ye see that the mean too observe this doctrine, of not railing or speaking evil of kings and princes, is that we must (as much as in us is) reverence the seat of justice, because it serveth too procure the peace and welfare of men, and too avoid troubles and seditions: and yet notwithstanding, that such as do amiss, must be rebuked for all their high state and dignity. For Gods advancing of them is not to the intent they should do evil, and confound all honesty: but rather too hold the bridle, and too restrain all things from confusion. Now then, if we must for God's sake and in respect of him, yield such reverence too those that are of equal state with us (saving that God hath set them in the seat of preferment) as too be subject too them? what shall we do when we come too his sovereign Majesty? For men of what degree of authority soever they be, whether they be kings, princes, or governors, fail not too be wicked, except God hold them back by his holy spirit. But the case standeth otherwise with God. For he hath evermore had sovereign dominion over all the world: he was not ordained by wicked practises: he was not set in heaven by Alehouse knights, nor by I wot not what Outlaws, nor yet by favour and bribing of folk: neither was he chosen by wicked men's voices, that they might say he will bear us out, we shall have liberty too do what we list. Not, not: God came not too his kingdom by such means: neither is he come too it by heritage and succession after the manner of men, nor by chance. But inasmuch as he is the everlasting God, therefore is he also both King and judge of the world. Seeing he is so: who dareth now open his mouth too check against him? We fear a king: it is well done, he is too be feared. Also we stand in awe of our governors: and good reason it is that we should do so, seeing that God hath honoured them. But what is the whole world in comparison of him that holdeth all things in his hand? And he needeth not too lay open his hand too hold the world: but although he shut it, yet (as it is said in the Prophet Esay) he will hold both kings and governors, and all the whole multitude of men, as one little grain of dust. And seeing it is so, dare we lift up ourselves against him? What a boldness is that? Therefore there needeth none other evidence too condemn such as chafe and set themselves against God, than the reverence which they bear too men. Such as spew out their injuries after that sort when God handleth them not after their own liking, and murmur saying, I cannot tell what God meaneth by it: is it meet that he should plague me after this manner? Why suffereth he the wicked too do the worst that they can, and the good too be turmoiled, and yet in the mean while he remedyeth it not? I say if a man should ask these fellows that make such disputations, and are bold too cast forth such blasphemies, whether they durst go too them that have the sword in their hand, too rail upon them, and too spit in their faces, and too say you are wicked: O I dare not, would they say. And why? Thou art afraid of a mortal man because God hath given him some little spark of his glory: and comest thou too advance thyself against him that hath made and fashioned thee? Wilt thou make no account of his power before whom the whole world is nothing? Wilt thou check against him like a mad man, and think too get the upper hand of him? When thou overshootest thyself after that sort, it shall be too thy confusion. Thus ye see after what sort it behoveth us too send those that lift up themselves against God, unto the similitude that is set down here. And likewise, every one of us must of his own accord come too it when we be tempted to impatiency, as surely these temptations do happen unto every man, so as we be provoked too plead against our Lord as often as he doth not as we would have him to do. Therefore when we be moved there unto, let us think thus: what? Thou durstest not speak against a king, nor against a prince, that were thy sovereign and had rule over thee: For why? Fear bridleth thee, because God hath imprinted some mark of his majesty in him. And how then darest thou lift up thy beck against him? Thou wretched creature, who art thou? It is said in Daniel that God showeth well his providence, in that kings and princes are obeyed: for we know that nothing is more contrary too man's nature, than too be in subjection. So than if God gave not authority too such as are set in public state, men would never obey them. And that is the cause why it is expressly said, that God putteth his fear into all the birds of the air, and into all the beasts of the earth, so that if men were become utterly brutish, yet must they needs keep still that understanding, that such as are advanced too the seat of justice, aught too be obeyed. And yet notwithstanding, that is but a very small portion of God's glory. Shall we then go make open war against his Majesty? Is it not the next way to break our necks? If we leap but three steps down, it is enough too brooze us, and if we leap out of a window, that is but a two strydes' high from the ground, behold we are dead. Now we would leap above heaven, and fetch gambaldes, and kick against God, and shall we bring it about? So then we aught well too consider the infinite glory of our God, to humble ourselves under it, which thing we do not. And it is expressly said, that be will not accept the person of the great: but without regarding either rich or poor, layeth his hand upon all men, and rooteth them out in one night: and even the strongest shallbe taken away with out hand. When we hear this, let us understand, first that such as are great must not trust in their riches, credit, knowledge or any thing else. True it is, that to the worldward they shall be honoured, and it will seem that they are able to maintain themselves, because they be rich, & have well wherewith, and also because they are in favour: but all these things are nothing with God. Therefore let no man be proud of his own greatness. For such as stand gazing like Peacocks at their own tails, do but run headlong into their own confusion. For inasmuch as they flatter themselves, they become always the bolder too do evil: and that is no more but a further kindling of God's wrath against them. Ye see then, that great men aught too put this doctrine in ure, of knowing that God accepteth not men's persons: and by the means thereof they aught also too look that they trample not the little ones under their feet, and such as are under their power. Mark here too what end this doctrine is applied, and to what purpose it is told us, that God is no accepter of persons. And why: Too the end that he which hath servants should not oppress them, but use them uprightly as Saint Paul declareth: and that he which is in public authority, should have such a regard in governing his subjects, as to know them to be his brethren, because that all of us are the children of God and he hath done us so much honour, as to make us the members of his only son our Lord jesus Christ. So then let the great men of this world learn to abstain from swallowing up of the little, and from using of outrages towards them: and let us all learn to abstain from advancing ourselves proudly against those that be our inferiors. And why? For there is no accepting of persons before God. And if men trust so in the shadow of their riches and credit, let us assure ourselves that God will judge them without regard what they be now, yea and that their damnation is ready prepared for them, so as they shall be forced to feel that they are a part of the shape of this world which vanisheth out of hand, as Saint Paul sayeth. And heerewithall let us mark well how it is said that both great and small shall be taken away in the turning of a hand, and that God will make all too be wiped away at midnight, in the time when folk give themselves to rest, and when every man seemeth too be at his ease: yea and that the strongest shall be taken away without hand, that is too say, without any preparation. God shall not need too arm many soldiers, or too prepare himself greatly too overthrow the greatest and strongest. He needeth no more but too blow upon them, or else too turn away his heart, to the end too draw his spirit from them, and all shall perish as hath been declared heretofore. Hereby we may be taught every man in his own state. So then let the great ones know, that Gods advancing of them, is not too the end that they should despise others, nor vaunt themselves in oppressing the lesser sort: but rather let them know that they are so much the more bound unto God. For what have they of their own? And seeing that all things be given them: aught they not therefore too acknowledge from whence they come? Above all things let them remember what SAINT james sayeth, let the brother (saith he) which is exalted too the worldward, glory in his lowliness. And why? For if the rich and such as are honoured, or be men of skill and credit, do glory in their highness: they forget themselves in so doing, and are unthankful to God, and throw themselves headlong into destruction. Therefore it behoveth them to look nearly unto themselves, to know that they have nothing but of the mere goodness of God, and that forasmuch as they hold all of him, it behoveth them to dedicated themselves wholly unto him, and not too take occasion to misintreat their inferiors, but rather to stoop by applying themselves to their brethren's slenderness, as S. Paul exhorteth us to do. As touching the mean ones, true it is that they may well glory in their greatness, seeing that God hath adopted them too be his children: but yet must they not therefore wink at their own state. And specially whereas they are nothing too the worldward, but are utterly despised: let them acknowledge that they are less than nothing before God: saving that it pleaseth him to preserve them by his grace. You see then how we have one common lesson taught here unto us all. And therefore let every of us in his calling learn to refer himself unto God, and to hold of him both his life and all the appurtenances thereof. Furthermore, whereas it is said, that God will wipe away the strongest without hand: it is too the end we should learn too put a difference betwixt God and men. For when the greatest princes intend too be avenged of their enemies, they have need too arm men of war, and too seek means too bring their enterprise about. But if God would overthrow and destroy the whole world, he should find no let: he shall not need too crave aid of others, or too wage men, or too busy himself about casting of ordinance, or too furnish himself with other artillery: he needeth none of all these things. But he can without man's hand, without worldly help, and without straining of himself, (I say) he can destroy all. For he needeth no more but too breath upon us, or too look sternly upon us, and behold we are overwhelmed. And undoubtedly seeing that his look maketh the Mountains and Rocks to melt: shall he need too thunder upon us to destroy us? Shall we be able to abide Gods look when he casteth it upon us? Shall we be able to abide his breath when he bloweth against us? Must we not needs utterly quail? Furthermore, this is purposely expressed too rid us of all the vain fancies and presumptions which we have when we be well furnished to the worldward. For although men dare not say, that they are sufficiently armed too withstand God, and too ward the strokes of his hand: yet do they think so. And for proof thereof: if ye threaten a rich man with provertie, he will look in scorn at you, and say, tush I have this, I have that. He will not spite God with open mouth: but howsoever the game go, he trusteth still in his riches, and ye shall not gain so much at his hand, as to persuade him that his goods shall not warrant him. The man that is strong and in the lust and flower of his age, thinketh not that ever he shall grow old, neither can they that are in honour, skill what shame meaneth. Lo how men presume of themselves: and it is seen chiefly, in that the great men of the world do stand so stoutly against God, and cannot be tamed. Then if men have any favour or credit, they bear themselves in hand that they have a bulwark against god and make a rampire of worldly helps. And not only so, but also if a man come too tell them their faults, Gods corrections can have no place nor entrance unto them, not, they will not so much as hear them: to be short, men will never be made humble but by force. And why? Because of the vain trusts wherein they sot themselves, when they think they are well guarded and have means enough too defend them. And therefore it is purposely said, that God will destroy the strong without hand, too the end we should not think too scape though we have furnished ourselves, and provided long aforehand for all our matters, so as it seemeth unto us that God cannot come near us. Then let us not imagine these vain fancies, for God can tell well enough how to entrap us by some mean that we cannot conceive. Our destruction shall come without hand, or without inferior mean. Lo how we aught too mind these sentences, when it standeth upon the fearing of God and his wrath. But therewithal on the contrary side we have a comfort, in that it is said, that God will save his people without bow, without spear, without sword, and without the hand of man. Therefore like as we be taught there too humble ourselves, and too know that all the means in the world shall not avail us, if God be our enemy: and as every of us is taught to rid himself of the vain pride wherewith we be puffed up by nature: And finally, as we be exhorted too modesty, too the end we should present ourselves afore God, and consider that if he turned away from us, he could every minute of an hour change us and bring us too nothing, and pull down the highest of us all: so on the contrary part, when we be misintreated and oppressed here beneath, and we see great alterations, so as the Tyrants become like wolves to devour the sheep and flock of God: let us resort too this warrant, that God having promised to save his Church without man's help, will put the same in ure, even unto the end. Then although we be destitute of all worldly helps, so that we seem as it were left up too the spoil, and our enemies are furnished of all things that may serve them too destroy us a hundred thousand times: yet let us trust in the mightiepower of God, which is invisible too the world. We perceive not how God will maintain us: and undoubtedly it is a strange thing how he maintaineth us at this day: but that is too the end we should be always confirmed more and more in his doctrine, that we shall be saved without the hand of man: that is to say, that God will utter such a force, as is yet hidden from us, and as we conceive not, when it shall please him too pluck us out of the Wolves throat, and too maintain us. Now if God must work after such a fashion to preserve us in this temporal life, I pray you what shall he do for our salvation, which is a far higher and preciouser thing? Will God aid himself with man's hand, when it cometh too the drawing of us out of hell, and too the delivering of us from the tyranny of the devil and of sin, too advance us too his heavenly kingdom, and to defend us against so many temptations? Not: but let us assure ourselves, that he doth it of his own power, and of his own mere goodness. You see then that on the one side it behoucth us too learn fear and humility, that we be not puffed up with vain presumption to despise God, but rather tremble under him, considering that we have not any thing to resist him, nor any other remedy, but to present ourselves before him, praying him to behold us with mercy. And afterward when we be so dismayed and beaten down, let us come to the second point, which is to be of good cheer because God hath promised to save us, yea even without the hand of man. And although we perceive not that this can be done as in respect of the world: let us not therefore doubt, but that he can perform our salvation. For inasmuch as he needeth no help, he will not be letted to accomplish his promise, but so perform it as we shall perceive that our trusting in him hath not been in vain.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him so to open our eyes, that we may not be seduced by hypocrisy, nor presume to advance ourselves rebelliously against him, but that we may be patient even in the adversities that he shall sand us, and learn to humble ourselves under his majesty, to glorify him in all things, & be well aware that we resist him not in any wise, neither with hand nor tongue, but be ready to frame ourselves peaceably to his good will, knowing that he is always just and upright: and that we may so live while it shall please him too keep us in this world, as we may consider that our life dependeth upon him, and that otherwise we should fail every minute of an hour: and therewithal learn too yield him thanks for that it pleaseth him to continued his goodness towards us, whereof we be so unworthy. That it may please him to grant this grace, etc.   

The. Cxxxij. Sermon, which is the fift upon the xxxiiij Chapter.  
21 The eye of Gods is upon every man's ways, and he seeth all the steps of a man.  
22 There is no darkness nor dimness, so thick, where they that work iniquities may hide themselves.  
23 God layeth not more upon man, so that he walk with God in judgement.  
24 He breaketh the mighty without inquisition, and setteth others in their place.  
25 For he bringeth their works to light, and turneth the night to break them.  
26 He smiteth them as wicked in the place of the Seers.  
WE saw yesterday, that if God list to punish men, he needeth not to make any great preparation, nor to arm men, nor to borrow strength elsewhere: for he could destroy all things with his only look. Therefore he needeth not to serve himself with man's hand of any necessity. True it is, that sometimes he doth so: but that is to show, how that all things are subject to him, and that there is no creature which yieldeth not itself to his service, yea even to execute the punishments that he mindeth to have done. But yet for all that he needeth not to prepare himself long afore hand for punishing of us. And hereby we be put in mind too humble ourselves under his mighty hand, assuring ourselves that there is no way in this world, to fence our selves when he is against us, but that he shall execute whatsoever he hath determined in his own purpose. And so men may well exalt themselves in pride: but in the end they shall feel, that they are not of power to resist God. And now following the same matter which we have touched already, Eliu addeth, that God doth these things, not of an absolute [or lawless power,] but because be knoweth men's ways, and marketh all their steps. So then if any of these great chastisements hap, so as a mighty people be overthrown in battle, and a Realm conquered: let us assure ourselves that God uttereth not such power without cause, but that he doth it through his justice. And though we perceive not the reason why God useth such rigour: let us refer the knowledge of the whole unto him, as too whom it belongeth, and let us content ourselves with the knowledge of that which is showed us here, namely, that the ways of men are known unto him. How happeneth it that oftentimes we enter into disputation of God's judgements, and think them strange. It is because we see not so clearly as he doth. Howbeit, forasmuch as it is his office to judge of men's ways, let us agreed with him, and although we see not why he doth it, yet let us assure ourselves that his case will always fall out to be good and rightful, seeing that he aught to chastise not only [particular] persons, but also whole Nations and Countries. This saying, that God marketh men's paces, is taken two ways in the Scripture. For sometimes it is referred to God's promises, because he is careful too govern us. But in this text (as also in many others) it is said, that God beholdeth our steps, because nothing is unknown to him, but all our whole life must come too accounted before him. Therefore let us walk as before his eyes: for it shall be in vain for us too hide ourselves, according also as Eliu addeth, that there is neither darkness nor mist so thick, that the wicked can bide themselves in it. And not without cause is this added. For we see that although every man confess that God beholdeth all our works, and must needs be our judge: yet notwithstanding, men do for all that blear their own eyes, and not consider that God perceiveth them. And surely it is not for nought said in the Psalm, that the wicked bear themselves in hand, that God seeth not their craftiness and malice at all. Also they are upbraided by the Prophet Esay, that they dig themselves caves under the earth, too hide themselves from God. Seeing then that hypocrisy doth blind men so sore: It is needful too mark this sentence, that there is no darkness so thick, that can hide the wicked from God's sight. And for the better conceiving hereof, it behoveth us first of all too remember what I have touched: namely that men, although they be sure that they shall one day come before the judgement seat of God: do neverthe less seek startingholes, and thereupon oversleepe themselves in their lurking holes, as though they could beguile God. See what an hypocrisy is this. And heerewithall let us mark, that men deceive themselves in shrinking away after that sort from God, in that because they themselves have lost their remembrance, they think that he also hath turned his back, and remembreth not their misdeeds. Let us not beguile ourselves with such imaginations. For although he discountenance things for a time, yet in the end he will show that he forgot not his office, which is to be judge of the whole world: and not only to bring every man's works to light, but also even their deepest thoughts, according as it is his property to search men's hearts, and it is not in vain that he challengeth that title to him. Therefore mark here two points which we have too consider in this text. The one is, that we must bethink us of the vice which is so deeply rooted in us: that is to wit, that we think not to scape God's hand by our startingholes: and after as we be drunken in our sins, so also think we that God hath his eyes shut and blindfolded, or else that he hath a curtain drawn afore him, so as he cannot perceive the things that we hide. Howbeit on the other side, and for the second point, let us mark how it is said, that all our darkness shall be discovered before him when Bee listeth. And thereupon let us take warning that we think not ourselves to have made the better market, where men are not privy too our naughtiness. For the very cause that sendeth many too destruction, is for that they go for good men, or at leastwise can stop the mouths of such as are not privy to their wickedness: for them they triumph, and dare spite God himself. But let us assure ourselves that we shall have gained nothing by our deceiving of the world. For how goodly shows soever we have made, in the end we must come before the heavenly judge, who will open the books that were fast shut before, and 'cause his great day too appear, too the intent too bring all the darkness too light which as now keep things in huckermucker. And this is the cause why the holy Scripture speaketh so often of it. It is not in one place nor at one time only, that it is said, that there is no darkness before God. But for what cause is this sentence so often repeated? It is because we cannot be persuaded of it. For when we have eschewed the shame of the world, we bear ourselves in hand that God aught not too stir our filthiness, nor too discover it. But let us assure ourselves he will make the knowledge of it too come even unto heaven. Seeing then that we cannot be persuaded of it, it is no superfluous thing that the holy▪ ghost doth so often tell us, that God will judge after another fashion, than mortal men do now adays. And that is the cause why it is purposely said here that the sinners shall not hide themselves there: as if Eliu should say, it cometh daily too pass, that men's eyes are so dazzled, as they take their vices for virtues, yea and are so evil minded, that it doth them good to be flattered, according as we see that when evil hath full scope, there is no more condemning of vices, but every man upholdeth them. So than it may come too pass (as is seen by experience) that vice shall reign, and that there shall be such a flood of iniquity, that all things shall be turmoiled among men, and there shall be no more judgement, nor discretion with them: but yet for all that, it must go far otherwise before God. Wherefore let us learn too lift up our eyes above the world, and by faith behold God's judgement which as now is hidden, knowing that there all things must be discovered, according as it is said in Daniel, that the books shall be laid open, that is too say, that the records shall be laid before us. What manner of records? Not of paper or parchment, but of our own consciences, so as every man shall bring his arraignment, not written, but engraven so deeply, as there shall be no more disguising of it. And besides that, God himself shall be there in the person of his son, with such light, as all things shall be known, yea even which are now under deep dungeons. All these things must then be seen both of the Angels of heaven, and of all creatures. Let us bethink us of this, too the end we may walk in an other manner of fear, than we have done, and rid ourselves from all hypocrisy: for we cannot amend our market by flattering ourselves (as is said afore.) Finally, let us learn, not too make our reckoning without our host: but as often as the case concerneth the examining of our life, let every of us city himself before God's presence, and therewithal consider how it is said here, that seeing it is his office too search men's hearts, yea and even their deepest thoughts: it is too no purpose too quit ourselves as now before men, because we cannot thereby escape his hand. Therefore let us learn too examine ourselves after that sort, and furthermore suffer our darkness too be lightened by God's word, seeing that this point also is attributed unto him. It is said in this sentence, that there is neither darkness of death, nor 〈…〉 ye missed so thick, as can bide those that work wickedness. Therefore the Apostle in the Epistle too the Hebrews witnesseth, that like as God knoweth men's hearts, so he will have his word too be as a two edged sword too cut asunder our thoughts and affections, yea and too enter even unto the maree, too discover the things that are hidden in us. And Saint Paul's meaning is, that when God's word is preached, we must needs be reproved, as though all our articles were written against us, and our whole life were laid afore us, that we may be convicted, and utterly cast down, too the end too glorify God, by acknowledging how greatly we be guilty before him. And therefore let us not only city ourselves before God's judgement seat, too the intent too correct all feynednesse: but also as often as his word rubbeth our sores, and rebuketh our vices: let us take it patiently, and not presume too be wilful. For what shall we win by it? We see many men now adays which chafe and fret if their vices be touched: for they would that folk should bear with them still. And that is all one as if they would not that God should have any authority more over them, nor be any more their judge. But if they considered well what is said here: they would not be so dull as they are seen too be, in that they be always new to learn what things are. If a man show them any thing that is commonly known: they are as scornful of it as may be. And why? Because they never felt the avayleablenesse of this doctrine, how there is no darkness in God's sight, but defile themselves, hanging their groins down too the grounddwarde like swine, and sleeping after such a sort, as it should seem unto them that all their sins are nothing, notwithstanding that the number of them is so great, as they may seem to be as it were saped in them, but yet their filthiness stinketh not unto them because they themselves are rotten in it. Therefore it would behove them too think a little upon this lesson, and then would they be more quiet when men show them their vices. And it is a wonder to see, that although many mens wickedness is apparent to the world, insomuch that even little children can judge of it: yet notwithstanding, they advance themselves against God, and despise him, and will not abide to be rebuked. And what a shame is it? I speak not of things unknown, neither stand we here upon the examination of men's thoughts, nor of seeking under the earth for the things that are unknown too men: but the world seeth that the mischief doth so overflow, as it is pitiful. The very air stinks of it: and yet notwithstanding these good Catholics that would be taken for good Christians, and have always the Gospel in their mouth, (yea too bite it like masty dogs that are mad) would that men should still dissemble it: and they think that men do them great wrong to discover their lewdness, which (to say truth) is not discovered by us, but only spoken of because all men know it. Yet nevertheless (as I have said) they that cannot nowadays abide that God should lay open their lewdness, to the end that they might be ashamed of it, and repent it, shall feel in the end that they must be feign too come before his judgement seat, where there shall be no more darkness nor mist to hide them. So then let us understand, that it is greatly for our profit, that God doth nowadays send us his word too enlighten us: that we may well bethink us of our sins: Insomuch that although we have not known them for a time, yet they may come too our remembrance, and we put the thing in ure which I have alleged out of Saint Paul: which is, to cast ourselves down, and to be ashamed before God, and too condemn ourselves by feeling the naughtiness that is rooted to deep in us. Behold, I say, how God worketh our salvation, by making us too feel such a power and affectualnesse in his word, as we endeavour too examine our whole life thoroughly, to the end to mislike of it: but as for those that are stubborn and despise God, and come like 'straught men to justle against him, and cannot abide any warning: he must sand them as unreasonable folk, to the day whereof Eliu speaketh here, wherein there shall be no darkness nor covert so close, but it shall be laid wide open, yea even before all creatures. They cannot now endure that God should make them ashamed, to the end to bury their sins for ever: howbeit (spite of their teeth) both Angels, men, and devils, must know their wickedness, and they must be ashamed every where by the power of this light which shall discover all secrets. Thus ye see how we aught too apply this text too our instruction. For surely our Lords threatniug of men with the great day, is too the end they should prevent it: and so the remedy is ready for us. As I have erst said, God delayeth not the inditing of us till we appear before him altogether: but he executeth his jurisdiction daily by the Gospel, according also as our Lord jesus Christ saith: that when the holy ghost came he should judge the world. Therefore, when the gospel is preached, then doth God execute a sovereign jurisdiction, not properly upon men's bodies, as they be at this day, but upon their souls: and he will have us to be condemned there for our own welfare. And therefore (as I have touched already) seeing that God doth so much and so often warn us, that we must in the end come to the great light: let us not still shut our eyes wilfully, nor wittingly be blinded when he sendeth us his word to discover our filthiness, and to show us that we cannot hide ourselves from his sight. And so let us profit our selves by the mean that is given us at this day. But if we play the wild beasts, and seek lurking holes still: yet in the end we shall feel (whether we will or not) how it is not said in vain, that there is no darkness before God. For he will make us to behold those things in his countenance and glorious majesty, which we would not see here in the mirror of his word. And Eliu addeth immediately, that he will not lay more upon men, that they should come to judgement with him. This text is diversly expounded: for some take it, as though God would lay no more burden upon a man than he aught, and than a man could bear. But when the whole process of the text is well considered, we shall find that forasmuch as this treatise concerneth Gods judgements, Eliu upholdeth, that God afflicteth us not after such sort as we may have occasion too plead against him. It behoveth us always too consider what matter he dealeth withal. If a man will know what is meant by a sentence, let him consider with himself: the case concerneth such a thing, that is the ground which is treated of, and thereunto must the whole sequel be referred. Then if all things be considered, the general ground of this text, is that men may peradventure grudge against God, but in the end they shall be confounded. And why? For although God seem as now to handle us with great rigour: yet when things are thoroughly well known, our mouths shall be stopped and God shall be glorified, as it is said in the one and fifty Psalm. Let us mark well then, how it is showed us here, that for all our fair pleading against God, our case shall quail in the end. And why? For it will be found, that God hath not handled us unindifferently, nor laid too sore a burden upon us, that is too say, he hath not afflicted us out of measure. For although he do now and then strike men more than they are able too bear: yet is it not more than reason, nor more than they have deserved. And hereby we be put in mind of the pride, or rather of the rage that is in us, which driveth us too murmur against God. For how do we plead with him? It should seem by us, that there is some judge or Vmper by whom he should be judged. If God were to make an account, should we be the bolder too spite him, when he handleth us not after our own liking, and that things come not to pass as we would have them? Then let us learn, that men are here condemned of the devilish pride which provoketh them to plead against God. Howbeit, it behoveth us to consider well, that God will not abase himself so far as too answer us when we summon him to the law: he will not in this case appear as our counterparty. True it is (as I have declared afore) that he will doubtless come thither: but to what end? Even to show the thing that is told us here: that is to wit, that although we had the power to city God, and that he were to make answer, so as he were bound to clear himself of all his doings, and we might have our tongue at will to speak against him: yet would that stand us in no stead: for it the end when it comes to the upshot, it will be found that God hath not charged us too sore nor above reason. And why? Because our sins are known unto him, and so known, as he can tell what measure of chastisement we deserve for them. But the wellspring from whence this pride cometh, is for that we would be our own judges to justify our selves. And who hath given us so great authority? Behold, all judgement is given unto our Lord jesus Christ: and therefore it behoveth us to come before him with all lowliness and reverence, to hear and receive what so ever he pronounceth upon us without any gaynesaying. But every of us will be believed in his own case, and therefore we grant not so much to God as to mortal men. For in worldly justice, he that is set in the judgement seat must not be both judge and party, (and yet notwithstanding he will oftentimes judge wrongfully, for men are corruptible. But yet for all that, men change not in that behalf as touching the outward order that God hath set. And what then shall we do when we come before his glorious majesty? So we see also, that the cause from whence this mischief proceedeth, is the same that I have touched: namely that we esteem our works after our own fancy. Nevertheless ye see here, that God reserveth judgement to himself. It belongeth to me (saith he) to consider your steps. It is I that do mark you and search even to the bottom. It is not for you to meddle with that matter. For who so ever thrusteth in himself to play the judge, taketh upon him that which is not dew to him: what is to be done then? when our Lord afflicteth us, let us refer our matter unto him, assuring ourselves that he spieth many vices in us which are hidden from ourselves. Behold Lord, true it is that I perceive not the hundredth part of my faults. And why is that? Even because I am blind, because I am shaped in evil, and because the Devil hath as it were bewitched me. O Lord that I could first of all perceive better the iniquities that I have committed before thee, and yield myself guilty: nevertheless, for as much as I am not a competent judge to consider of mine own faults, and yet thou hast done me the honour to become my just judge thyself: I put my case into thy hand, assuring myself that thou seest things in me that are unknown to me. Lo why it is expressly said in this text, that although we went to law with God, yet should he not be found, in our danger. Then let us not presume too plead with him: For how fair shows and colours so ever we have before men: we shall be confounded in all that we take in hand, when we come before God. Thus ye see in effect what Eliu meant to say in this verse. Hereunto he addeth, that God will break the mighty, yea even without inquisition, and put others in their place. And why? For he will bring their works to light, and turn the night to the dark, to the end too break them. Whereas he saith that God will break the mighty without inquisition: it is to the end to make us feel better the authority which we despise so boldly, because we be too dull. True it is that some in stead of this word inquisition, do translate number: as if it were said, although the mighty were infinite in number, yet notwithstanding God would not fail to break them. But word for word it is thus: he will break the strengths or multitude of men: For the word importeth either of both: and afterward there followeth, there shall be no inquisition. For as much as the word inquisition is there: and that it signifieth properly to search or make inquiry: no doubt but Eliu meant to say, that God needeth not to make any inquisitions as earthly judges do. For in as much as they are creatures, there is no ignorance in them, and therefore they are fain to help themselves by such means. For they can not prophesy of things. But for as much as all things are open before God, he will judge men without any such kind of proceeding as we see in common weals in this world. But yet there is more in it: which is, that Eliu meant to betoken, that God will not always make us privy why he executeth his judgements, but we shall be blind in that behalf. This inquisition then whereof he speaketh, is properly referred unto God in chastising men. As if it were said, when judges make out a process, it shall be commoned of, and the form and style of it shall be observed, so as men shall know the things, and afterward the sentence shall be published, that men may know the crimes of the offender, and after what sort he was convicted. But we must not measure Gods mighty power and authority by these laws of men. And why? For he will break without inquisition, that is to say, without showing us why? He will not always publish his sentence: men's offences shall not always be rehearsed there: neyshal it be uttered why we are punished: that shall be hidden from us: But yet in the mean while, he will not cease to put his judgements still in execution. Now we see the natural sense of this text. But yet notwithstanding he addeth, that this thing is not done unjustly: For God (saith he) will bring their works to light. Although then that God punish without inquisition (that is to say without such form of proceeding as is requisite in worldly policy:) yet doth he all things with reason and uprightness. And if this be not perceived at the first day, let us tarry till all things be discovered, and till he bring the things to light which are now wrapped up and confounded together. And here we have to take warning, that we flatter not ourselves as we have been wont to do. For behold what is the cause why we do continually follow our own sway, when God seemeth to spare us, and think we have liberty to do evil because we are unpunished. It is because that when God beginneth too chastise us after the common manner, we perceive it not, but are forepossessed with a blockish and fleshly carelessness. And afterward when it cometh to great roughness, we be so dismayed, as we know not where we be if he thunder upon the sudden. Which thing he doth when he thinketh good. For after he hath for borne a long time, he needeth no more but to lift up his hand and men perish in the twinkling of an eye, as hath been said afore. Therefore to the end that every of us may stir up himself with it both early and late: let us remember this text, that God will not make long process in punishing us, nor is bound to any laws. Let us consider (I say) that we must always be in a readiness, and not delay till he smite us, but rather advisedly prevent his judgement, according as it is said that the man is happy which hath a careful heart. Furthermore let us also remember this horrible threatening, that when the wicked shall say, peace and all goeth well with us, then shall destruction fall upon their heads. So then let the faithful understand, that when God listeth to punish them, he needeth not to begin at one point, and afterward too delay ere he can go forward with his work, as mortal men do, by reason of the lets which they have. And why? He will condemn and execute his sentence all at once: he needeth not to trouble himself with making long process for us: we shall have no leisure to breath upon the matter, neither shall we pine in distress, till we may be quite dispatched at his hand, but we shall be confounded quickly, as if heaven fell down upon our heads. Then if we will not be overwhelmed with God's horrible vengeance: let us feel our own faults. Furthermore, when we feel them, let us assure ourselves, that we have wherewith to comfort ourselves in him, at leastwise if we be sorry for them, and seek not to hide them, but lay them open before our God, and sorrowfully condemn them, that we may receive mercy at his hand. For it is said that he quitteth those that condemn themselves: and burieth their sins, which have them before their own eyes, and willingly confess them unto him. Therefore let us not doubt but that God will wipe out all our faults if he see that we confess them freely. Yea, but yet must we pass this way also: namely to bear in mind this saying, that God punisheth without inquisition: to the end that every of us do his duty in entering into himself, and in examining his life thoroughly, that we may be ashamed and humble our selves. And now it is said, that God having so broken the great and mighty men, doth put other in their places. And again on the other side it is said, that he punisheth them in open sight, yea and that he punisheth them as offenders. I have said already, that whereas it is said, that God discovereth their works, and punisheth them in such sort: it is to the end that we should always stand in awe of God's justice, and not imagine that he useth any tyranny or cruelty. Therefore let us keep us from surmising any such power in God, as should be uttered without reason. True it is that the reason which he holdeth, is unknown unto us, and we must be contented with his only & single will, as with the only rule of right: and howsoever the world go, let us not wickedly imagine, that God dealeth crossly and over thwartly, or that he judgeth otherwise than with reason: but contrariwise, let us fully believe, that although his judgements seem strange unto us, yet are they ordered by the best rule that can be: that is to wit, by his will which surmounteth all righteousness. This is the thing that Eliu declareth in this text: And the same aught to serve chiefly for us. Then if any man be afflicted in his own person, he aught always to consider that God is righteous, to the end he may repent him of his faults, for we shall never have true repentance, except we know that God afflicteth us justly: neither can we glorify God, and confess him to be righteous except we have first condemned ourselves as I have said. Thus ye see how we must apply to ourselves this doctrine, that God discovereth men's works and bringeth them too light when he punisheth them. Verily although we examine not word for word the sins and offences that we have committed: yet notwithstanding the chastisement which God sendeth us, aught to profit us in that behalf. And therefore it is said, that God punisheth them instead of the wicked. that is too say, in such sort as the wicked, to signify that they can win nothing by their replying, nor allege any thing to clear themselves, specially seeing they appear not to be clear before men. Mark that for one point. And another is, that he saith, that he putteth others in their place. And that is to the end we should know the cause of the changes which happen oftentimes in this world. According also as it is said in the hundred and seventh Psalm, which is a right exposition of this sentence. We be as it were 'straught, when we see a plague to unpeople a country, or if there happen a famine, or if the land that hath been very fruitful becometh barren, as if salt had been sown upon it: or else if all things be so troubled with wars, as a country is laid waste, or the Princes thereof are changed: when we see any of these things, we are astonished. And why? For we know not God's providence which reigneth above all worldly means, neither do we think upon men. For if we considered after what sort men behaved themselves, we would not think it strange that God should make such changes and alterations. Thus ye see why it is expressly said, that God putteth other in their places: namely, to the end that when we see things change in the world, we should not think it any novelty. And why? For therein God showeth himself to be a judge. Let us not father them upon fortune: but let us assure ourselves that God doth there utter his arm, because men can not maintain themselves in the possession of the benefits which he had bestowed upon them. And thereupon let us consider what our unthankfulness is, that we may amend it. For as soon as our Lord hath made us fat, and set us up in any wealth: by-and-by we turn ourselves too kicking against him, like horses that are too much pampered. And is it any wonder that God layeth his hand upon us, seeing we are so proud and unthankful? Let us mark what the modesty of men is now adays. When God doth them any good, do they so behave themselves as they may possess it long? Not: But contrariwise, they spite God to the end he should bereave them of it by and by. Seeing then that the pride and unthankfulness is so heydous, as I have said: we must not grudge at the change of things, nor at the great number of alterations. And why? For we provoke God unto it? Howbeit, it is not enough to know that God taketh away one people and putteth another in their place, and setteth new inhabiters in a country, and removeth men after that sort: It is not enough (I say) to know these things, yea and that he doth them justly: but also even when we be in our best state, let us pray him to grant us the grace to enjoy his benefits in such wise, as we may still possess them, and be guided by them, to the everlasting heritage which is prepared for us in heaven. Thus ye see how we aught to put this sentence in ure: and as for the rest, it shall be reserved till tomorrow.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him to receive us to mercy, & therewithal (after he hath humbled us under his mighty hand, and made us feel his just corrections to our amendment) to endue us with the gracious gifts of his holy spirit, and to increase them more and more in us, till we be fully reformed to the glorious image of his righteousness and Majesty. And so let us all say: Almighty God our heavenly father, we acknowledge etc.   

The. Cxxxiij. Sermon, which is the sixth upon the xxxiiij Chapter.  
26 He striketh them as wicked in the place of the Seers.  
27 Because they have turned away from him, and have not considered all his ways.  
28 To make the cry of the poor come unto him, and too make them hear the outcry of the afflicted:  
29 And when he sendeth quietness, who can make trouble? when he hideth his face, who shall see him, as well upon a nation as upon a man?  
WE saw yesterday after what sort God punisheth offenders without inquisition, and yet notwithstanding hath just reason to do it, so as there is no cause to blame him. And now Eliu addeth purposely, that he doth it in the place of seers. Wherein he showeth us, that God's judgements aught to be thoroughly known unto us even for our instruction. For when God punisheth sinners, it is not only to the intent that every man should know what offences they have committed: but too the intent they should all take example of it. According as it is said, that justice cometh upon the earth, when God doth so execute his punishments in correcting as well those notorious offenders, as other men. So than it is not for naught that this saying is added, that God chastiseth offenders in the sight of men, or in the place of seers [or lookers on]. Hereby we be warned to take better heed than we have done, in noting and marking Gods judgements. It is a great favour that he showeth us, when he teacheth us by other men's harms. But if we shut our eyes, or play the dullards, what excuse have we? Therefore as often as God punisheth sins: let every man think upon it in his own case, and let us receive a common instruction, to the end that his corrections be not lost among us. And surely that is the cause, that after one hath been chastised, every man must have his turn. For if we could profit ourselves by that which God showeth us: the punishment of one man might serve for the instruction of five hundred, yea or of a thousand. But for as much as we let all the warnings slip which God giveth us, and make no account of them: therefore every one of us is called in his course, and must answer in his own person to be punished for his offences. And so we see what our unthankfulness is, in that it is said that God punisheth the wicked and breaketh them in pieces in the sight of all men. For we can well skill to talk of the thing which shall be said although we see it not. If there be any report of the taking of a town or of the sacking of it, or of any discomfiture, or of such other like things: the news shall be carried abroad, and men will debate of it: and much more can we well discourse of the thing that we see before our eyes. But in the mean while, to what purpose doth it serve us? Do we learn to forethink us of our faults, and to humble ourselves before God? Not: but we follow still our own trade, and although we be as bad as they whom God so visiteth and correcteth so roughly: yet do we bear ourselves in hand, that the blows shall never come at us. See ye not then an exceeding great and intolerable unkindness? So much the more behoveth it us to mark well, how it is told us here, that God punisheth not offenders secretly, so as no man might perceive it to be his correction: but [so openly as] all of us might far the better by it, if it were not long of ourselves. And why? For if God should set up scaffolds to execute his chastisements upon: we could not perceive them more evidently. And so our blindness in that behalf cometh of our own wilfulness and unkindness, as I have said afore. Mark that for one point. But the reason also is set down here: namely because they turned away from him, and considered not all his ways. Over and beside that we have seen already that God striketh not men wrongfully, but to punish their sins: here it is showed us what is the wellspring of all evils: that is to wit, the withdrawing of ourselves from him which is the fountain of all righteousness. For our life aught to be so ruled, as we should obey God and seek him, and walk as it were in his presence. And therefore when a man is gone away from him, he cannot but run into all confusion: and that is the cause of men's destruction. So have we a very profitable lesson in this text, to show us how we may keep ourselves from going into destruction. And that is by holding ourselves as it were shut up under God's wing, and by clinging unto him to obey his william. If we have this wisdom in us: it is the thing wherein our welfare lieth. But contrariwise if we forget God: can we scape his hand? If our life stray here and there, we are undone, and damnation is at our backs. For it is said that God will in open sight and after a terrible manner, punish those that run away from him. But let us mark well, that Eliu speaketh not of such as had been brought up in the law, and had had the Prophets, and been taught the doctrine of God familiarly, but of the Heathens which had had but a small taste of the light, and yet notwithstanding for as much as they gave themselves unto evil, it is said that they were withdrawn from God. And why? For although he were not so near unto them, as unto those to whom he had given his law: yet notwithstanding we must hold this for a general rule, that for so much as God hath set us in this world and created us after his own image: we according to the order of nature, aught to tend unto him, and to make him our mark to aim at. Therefore when we run astray and give our lusts to the bridle, so as they reign over us: It is a turning away from God, even with whom we aught to be all one. And so after that sort Eliu blameth the Paynims for turning away from God. For albeit they had not the doctrine of the law: yet had they the instruction that I have spoken of, according also as Saint Paul declareth in the second to the romans, namely that they needed no paper writing too show them that there is but one God, and a difference betwixt good and evil: for every man hath it written in his heart. Now if the Heathen men were condemned for straying away from God, and for withdrawing themselves from his obedience: what shall become of us with whom God is more familiar without comparison? God thought it not enough to have created them after his own image, and to have printed therein some knowledge of good and evil: but he hath also given us his word, and will have it published unto us daily. There he showeth us his will familiarly: and it is the way, as Moses protesteth, we can not stray: we have no excuse of ignorance: but behold, there is our rest as it is said in the Prophet Esay. Therefore seeing our way is laid afore us, and we know which way to take: if yet notwithstanding every man start aside and take leave to do evil, and to wander in his own affections and lusts: are we not much more worthy of blame, than those that never heard one word of good instruction? Then if the Heathen men are here called backsliders, because they are turned away from God: what are we, seeing that our God cometh so near unto us, as to do the duty of a schoolmaster and teacher among us, and to entertain us in his school, to the end we should learn at his hand in the person of those whom he appointeth to preach his word in his name? Therefore if we make no account of the doctrine which is given us: must we not be condemned as double renegates or backslyders? Yes surely. Then let every of us look nearly to himself, and consider of what value and estimation this grace of God is when he hath as it were his own mouth open, to warrant us the thing that is good and convenient for our salvation. Seeing we have this, although we had it but with a wet finger as they say: yet let us assure our selves that we can not despise such a blessing of God, but it must needs be a withdrawing of ourselves from him. Much more, seeing we have his word daily preached in Sermons, and may also have lectures beside: if all this will not hold us in awe, and make us to stick thoroughly to our God, and to endeavour to serve him: needs must his hand be uttered much more roughly & terrible upon us, than upon those that had but the order of nature to guide them aright. Thus much concerning this point. And it is said immediately, that they considered not all his ways. Wherein it is signified unto us, that men are never so ignorant and unskilful, but that there is naughtiness enough in them to make them guilty, and to bereave them of all shifts before God. Hear (as hath been declared already,) Eliu speaketh generally of the whole world: for he was no jew that he might have had the law and have spoken of his like: and yet notwithstanding he saith that those too whom God hath given no more but their natural wit, as he had given it too all other men: considered not his ways. He sayeth not that they had done amiss, or erred, because they could do no better, or because they had no light of doctrine (howbeit, that might have been said:) but here the spirit of God meant to urge men, to the end they should know that their condemnation was just, and that they could not allege it for a cloak, that they had done amiss through ignorance, for want of one to govern them, whereas they themselves were of a good and upright mind. For if men had a pure and hearty desire to come unto God: surely he would not fail them on his side. And undoubtedly this promise shall not disappoint men: knock, and the gate shall be opened unto you: seek and you shall find. Then if we see that men do so range over the fields, and as it were run astray: let us mark that they have not a pure and rightmeening mind to go unto God. True it is that they may well have some show of devotion, as we see among the papists, where many seem to be the best minded in the world, and to all likelihood utterly ravished with devotion to Godward. But if a man look narrowly upon their doings, he shall find that all is but hypocrisy, and that God doth not give them the bridle after that sort without just cause You see then that the thing which we have to mark in this text, is that although the wretched paynims devil in darkness, and may be likened to blind men which grope and see not the way, and have nothing but gross ignorance in them: yet notwithstanding they can not be excused of maliciousness and stubborness, and of wilful turning away from good unto evil, even of set purpose: For it is written, that they considered not the ways of God. These things are not wyte upon the brute beasts, nor upon the stones which have no understanding: and therefore it must be concluded, that they which are most rude and barbarous, (even they I say) have refused to go right, and that if they had had a good desire, they had not been left destitute of God's grace. Yet is it not therefore to be said that we are able to do well, and that there is such an ability in us, that we be able to seek God: we entreat not of that matter: and when the Papists make such conclusions, they show themselves to be stark beasts. For when it is said that men sin not by ignorance but through a certain wilfulness: the Papists conclude that seeing it is so, it followeth that we have sufficient reason to govern ourselves well, and that we be cleeresighted, and to be short, that we have a freedom to do good or evil. But it is too great a beastliness too reason after that manner. And why? For they be not things unable to be matched together, that men should have their eyes as it were piked out, so as they should not be able to see or discern any thing, and yet therewithal also be altogether wicked. And therefore they are nevertheless convicted, not too have considered Gods ways, nor to have been led in the right way, for that they were carried away by pride. You see then in what wise we aught to match the one with the other: namely that by reason of sin, we be all of us bereft of reason and understanding: See how the heritage which we have of our father Adam, is that our minds are cumbered and confounded, so as we can not discern the thing that is for our welfare, but draw clean from it, according as it is said that even our light is turned into darkness, until God enlighten us by his holy spirit) and yet nevertheless that our ignorance is not such, but that we be corrupted in our affections, and wipe out the goodness which God might put into us: and because our nature is froward, therefore we be enemies unto God, and all our thoughts and imaginations are enmities too his righteousness, according as Saint Paul speaketh in the eight to the romans. Then are we ignorant, and yet in the mean while cease not to be froward. We know not which way to go, and yet therewithal we go astray wilfully. And why? For we mind not to come unto God, not, we must be fain too be enforced thither, or else he must inspire us with his grace, and enlighten our hearts which are full of rebelliousness. Then until such time as God hath reformed us. Surely we will always shut our eyes, that we may not see his ways. Now if this be spoken of such as had not the means that God giveth unto us: what shall become of us? For it behoveth us to come back again to the point which I have touched. I said even now that the heathen men were not to be excused in turning away from God: and therefore much more are we double backslyders, we I say whom God had drawn unto him. Now if it be said that the heathen men have not regarded God's goodness, nor lived and walked according too godliness: I pray you in what case are we which have a far other knowledge than was given unto them? For our Lord pointeth us as it were with his finger, what way we shall go. And the text which I alleged out of Moses, (namely that is the way, walk therein) is of great importance. I take heaven and earth to witness (sayeth he) that this day I have showed you life and death, and that if you go amiss, ye shall be without excuse before God. For it appeareth that you seek your own destruction. And why? For in as much as your God teacheth you, and granteth you such prerogative, as to declare his will unto you: it is all one as if he should put the way into our hands, and you refuse it and choose death. Now when men make such a choice, must they not needs become stark Devils? So then this protestation of Moses aught to pierce our hearts and make us to bethink ourselves better. And sith we see that our Lord setteth a doctrine before us, which is for our behoof, as it were in a glass or a lively picture: let us not play the blind and blear eyed folk, nother let us draw a curtain before us, too the intent to be ignorant in that which we aught to know, whereas in deed the thing is manifest enough unto us. And heerewithall let us mark, that when God speaketh to us, it is not to leave us in doubt, so as we should not know what his words meant: but contrariwise to the end we should receive good doctrine and instruction by his word. And this is another point well worthy to be marked. For many pretend that God's word is so deep, as men cannot tell what to take too, or what to follow. But this is an accusing of God, as if so be he mocked us in putting us in hope to deceive us. Therefore let us mark well, that when God speaketh, it is to the end we should receive good doctrine, and that we should become wise and skilful: to follow the thing that is good, according as it is said that the word of God giveth wisdom to the ignorant: which is by knowing their own slenderness, that they may yield themselves unto him. Then shall we always found the said use to our own profit in the word of God, if we have the wisdom to be desirous to go forward in the right way of salvation, and to keep us in it. And if a man turn aside because he hath not considered Gods ways: it can not be said that he hath erred for want of better ability: but contrariwise he himself is the cause of all his evil, and it aught to be wyte upon him. There is yet one saying more to be noted: which is, that he speaketh of all the ways of God. Wherein we be advertised, that it is not enough for us too content us in part, and too serve him by halves, but we must thoroughly and wholly frame our lives altogether to his william. For, to give ear to all that he saith, and to submit a man's self to him without exception, come both to one end: and undoubtedly those two commandments are inseparable. Like as God himself cannot be divided: so also let us mark that his righteousness can not be divided. What manner of one is the righteousness of God? He hath comprehended it in his whole law. He saith not only that a man shall abstain from whoredom, nother hath he only forbidden theft, nother hath he only condemned murder: but he hath joined ten commandments together, and will have men to hold them all. Now if one man obey God in chastity, and another in abstaining from fleecing of his neighbour, and a third in keeping himself from doing wrong or violence, or from taking leave to hurt or harm other men: is not this a rending of God's righteousness in pieces? For (as I said) all the commandments are inseparable, and there is in them a holy bond which aught to be kept unbroken. And so let us mark well, that if we will be blessed of God, we must take good heed, not to some one part of his ways, but to all. Thus ye see what Eliu meant to note here. And hereby we see that every man aught to be diligent in looking to himself. Therefore if we intent to examine our life well, and to square out our works and our thoughts by it: when we have sound any outward or actual sin in us, let us proceed further, and see whether we have not had wicked affections: and thereupon let us learn to condemn ourselves, and pray him to cleanse us from the evil which we feel so in ourselves. Lo how we aught to practise this sentence. And furthermore it is showed us also, that when men have once begun to overshoot themselves, they run astray further and further, and become every day worse than other, till they have renounced God, and quite cast him up. We are not so malicious as to give ourselves over to all vices at the first day: we shall be held in the fear of God for a while: but if we take liberty to run at rovers, and God do happen to wink at our sins and iniquities than Satan taketh possession both of our souls & bodies, & thenceforth carrieth us away in such wise as we become utterly unrecoverable. You see then that after men have once left to frame themselves wholly to Gods will, and to give themselves to soundness and simplicity: they do so appare, as there is no more consideration in them, but they grieve God, not in some one sin only, but by all means and in all caces, so as they utterly reject all his ways. And furthermore we see here yet better than afore, how rightful God's justice is in chastising us. And why? They that had done amiss, rebelled still further against God: they ran away from him, and had no will to be taught good: but gave themselves over unto evil, wittingly and willingly: then is it not high time that God should set to his hand to correct them now or never. Seeing it is so, let us always be fully persuaded, that God never punisheth us, till he have been to much provoked to anger, and that we have deserved long time afore too be thundered at by his hand. Therefore it followeth, that after he hath winked at us, in the end we must needs come to that which is contained here: namely that in open sight and after a notable fashion, he will break all those in pieces, that are so turned away from him. Lo what we have too bear away in this sentence. And it is said immediately: to make the cry of the poor come unto him, and to make him hear the exclamation of the afflicted. Hear Eliu noteth one kind of sin which God punisheth in men. True it is that we offend many ways. Howbeit for as much as men can not be brought too know their faults, until they be more than convicted of them: here Eliu hath set down a kind of sin, which is most apparent and easiest to be seen. For when outrages and extortions are committed, so as one man polleth another of his goods, and they that are grieved have no redress at all: they cry out unto God, and men hear their complaints, and every body ruth and abhorreth their case. Thus ye see one kind of wickedness which is well known both to great and small, which is when we see that there is no justice, but might overcometh right and we devil as it were among thieves. For he that listeth too make his hand by pillage, taketh no thought when he hath done all the wickedness that can be, because there is no redress nor any order to be taken. When such things happen, every man can speak of them. For this cause the holy ghost hath chosen a sin that is most notorious, to the intent we should be the better convicted. Herewithal let us mark that under one kind the whole is comprehended. For in what wise so ever we offend God, he hath always just cause to punish us, and (as I have declared already) his law cannot be divided, it must continued whole in one, and his commandments must be so knit together, as all of them may make but one righteousness. Howbeit for as much as we be such hypocrites, and every man writheth himself like a snake to the intent to hide his sins: God intendeth here to draw us as it were by force, and to compel us to confess the debt. If a poor man have any wrong and outrage done unto him, he will ask vengeance of the party: and his complaints shall come abroad, so as the air shall ring of them: and seeing it is so, think we that it can be hidden from God? think we that he will let it slip? what is to be done then? First (as I have said already) let us mark that although no man in the world complain of us, yet will our sins cry out against us, and the sound of our offences will mount up to heaven. If a thing be removed, we see it maketh a great noise: and when we break the righteousness of God: is it not more than if we should overthrow a house? think we there is anything more precious than the order which God hath established too make us walk according to his will? We go about to destroy all that. And is not that more (as I said) than if we should overthrow some building? And do we think that the noise of it cometh not to the ears of God? Then let us mark well, that as often as we break God's law, the cry of it mounteth up unto heave, and our sins ask vengeance of us. For although men be dumb and open not their mouths to say any thing: yet do not our sins fail to be registered before God. Lo what we have to mark in the first place. But if men themselves cry out against us, and we be evil spoken of for our wickedness, and hear their complaints and grudgings: is there not much more reason that we should think that God heareth all such cries? And let us every way mark, that it is not for naught said: the cry of Sodom is come up unto me: and therefore I am come down to see whither it be so or no. But let us assure ourselves that our Lords ears are not deaf, so as our offences should not always come to knowledge before him. Nevertheless when there is such crying out upon us, and such confusion, he must needs note it the more. For of very truth (as I have touched already) it is a thing of no small weight, when we go about after that sort to overthrow the thing that our Lord hath established. And in good sooth what is the rule of good life? Is it not as it were an Image of God shining amongs men? And when we go about to overthrow that, I pray you what a confusion is it? Howbeit let us mark by the way, that God will not leave them unpunished, which have wrongfully vexed and troubled the poor. True it is that the great ones wax bold when they see poor men destitute of succour, so as they are not relieved, nor have any friends or kinsfolk to stick by them. And thereupon it seemeth unto them that they may do what they list. And that is the cause why they fall to all outrage. But let us mark how it is said, that God hath a care of them: and therefore the more that poor folk are left up to all wrongs and no man succoreth them: so much the more doth God declare, that he hath a care of them to revenge them. If this were well considered, we would be less hasty to trouble our neighbours, and specially those that can not make their part good. For it as a breaking of the protection that he hath set upon their persons: and in the end we must feel that he is our adversary for it. Do we then see a poor man? Let us be as it were stopped there, that we do him no harm, violence, nor outrage. And why? For God will step before him, and although the poor man do bear patiently the wrong that is done him, yet shall not the cry of it miss to come up to heaven and to be heard at God's hand. And like as this doctrine aught to serve for a warning, that every of us may bridle himself and abstain from evil doing: so also the poor aught to be well comforted, sith they see that God hath them in his protection, and that though the wicked do trouble & vex them, yet God bridleth their rage, and watcheth over the poor, and will in the end show that he never forgot them. Then seeing that God taketh our quarrel upon him: let us refer it unto him, and let it assuage our sorrow and grief when we be wrongfully afflicted, so as men do eat usup and we have no remedy, but seem to be as sheep in the wolves throat. Go too: our Lord hath promised that the cry of all extortions which men do, shall come up to him. Seeing we have this buttress, let us be contented, and tarry till he show by effect, that he is near us and hath a care of our welfare. Lo how we aught to practise this sentence. It followeth, when God giveth rest, who shall make trouble? and when he hideth his face, who shall see it as well upon a man, as upon a nation? Here Eliu meant to repress (in Job's person) all the quarrels that we make against God. For we would control him in all his doings: yea and we would covenant with him, that he should govern us after our own liking. Truly we will not say so: but yet in the mean while, it is seen that we have that pride in us. What man is there which could not find in his heart to abase the majesty of God to the end that things might fall out to his own liking? If we be discontented when God doth otherwise than we would wish: it is as much as if we would put a bar before him, to say, I intent not that this thing shall go so. You see then why it is now said: if God give rest, who can make trouble? And if he hide his countenance who can see it? Now, this rest that God giveth, is of divers sorts. For the faithful have the rest whereof the Scripture speaketh: which is, that they lean unto God, and put their trust in his goodness, and doubt not but that he governeth them. Hereupon they may sleep at their ease according as the Prophet speaking thereof, sayeth that every man shall sleep under his fig tree and under his vine when he is so in God's custody, and that we shall know it. And this peace is the very fruit of faith as the holy Scripture saith. Ye see then that the chief rest which men have or can enjoy, is to commit themselves to God's providence, and that in respect of his fatherly care over them, they can say, my God I commit my life unto thee, it is in thy hand, order it thou at thy pleasure, and I in the mean time will keep on my course. Mark this for one point. But besides this also, there is another rest. For God doth spare the wicked outwardly although he beaten them within, so as their consciences do always gnaw them, according as it is said in the Prophet Esay. For although it be said there, that their thoughts be like waves beating one against another (yea and as a sink that is filthy within, because that unbelief must always bring unquietness:) yet notwithstanding God casteth them into a sleep, because he doth not punish them out of hand. So than it is said that if God give rest who shall make trouble? Hereby it is showed us, that when God deferreth and prolongeth the punishment of the wicked, we must not be overhasty. For we shall gain nothing if we plead against God and say, why doth he not punish the offenders out of hand? That were as much as to trouble those whom God will have to be at rest. And therefore let us learn to submit ourselves patiently to Gods will, and to beware that we run not a head after that sort. For it is said that it becometh not any mortal creature too make trouble where God will have quietness. And therewithal let us understand, that it is to no purpose to have bodily prosperity, except we have God's favour with it, that the feeling thereof may make us quiet in our hearts. Again if we have not that quietness, let us understand that it belongeth to God to give it us. For if peace and w●r be in his hand, and that he can give trouble and quietness when he listeth in the transitory state of this world: much more hath he the spiritual rest which is far greater and excellenter. Then let us consider, that it lieth not in us to quiet ourselves when we be in trouble: but we must resort unto God: for it is a singular and inestimable treasure that cometh from him, too hold us so in quiet as we may always in the midst of the turmoils of this world, abide still upon our feet, and that being tossed as it were with great storms and tempests: yet nevertheless we may have our anchor fastened in him to hold still our own. This (say I) is as a singular privilege that God giveth to his children. So then are we cumbered? are we full of anguish, trouble and perplexity? what is to be done? let us take us to this settledness: knowing that it abideth within us. True it is that we must always seek the means that God offereth us, to keep us to it, and to endeavour to attain it: but howsoever the world go, let us fully resolve us of this that it is only God's office to quiet us, and to deliver us from all unquietness. This is the thing which we have to mark. And further although the faithful have this said peace, so as they be quiet in the midst of their afflictions and of all the miseries of this world, yea and that they betake themselves unto God when they be tempted with distrust: yet is this no let, but that their life is subject to much unquietness. Therefore let us not storm though it please God to turmoil us. For it is not said that he will so handle us in this world, as that we must not be tossed too and fro: but yet for all that we must hold ourselves fast, as we be not utterly shaken down with temptations. Lo what we have to remember in this sentence. On the contrary part it is said, If God hide his face, who can see him? Herein we are warned, that it is not for us too search too far aforehand what God doth, but that we must content ourselves with the knowledge of that which he showeth us. What is this face or countenance of God? It is not a shape like unto a man's visage, which hath nose, eyes, and mouth: but the face of God is the record which he giveth us when we know his wil God therefore showeth us his face, when he telleth us why he doth this thing or that, and it is all one as if we saw him before our eyes. Contrariwise he hideth his face from us, when he afflicteth us, when things seem strange to us, and when we know no reason why he worketh after that sort. Therefore when God holdeth us so in ignorance, it is a hiding of his face from us. And let us mark well how it is said, that we may well strain ourselves to see him: but we shall never attain too it. Then is it a Devilish presumption when men do so enter into disputation of God's works, storming and chase if God do things otherwise than they think good, desiring to frame him to their will, even as though they would look upon him whither he will or no when he hideth himself: or as though they would pull him down too them. And may they bring that to pass? Not: what is to be done then, that we may take profit of this saying? Truly this lesson deserveth to be laid forth more at large. Howbeit as at this time (to the intent the matter be not broken of:) let us mark that whensoever it pleaseth God to show himself unto us, it behoveth us too know him, and to consider his works, as he showeth us them, and to be attentive to mark the reason why he doth so. And when he worketh after a strange fashion that is unknown to us: let us reverence such secrets, acknowledging nevertheless that he is always righteous how so ever the world go: and let us devil continually in that belief, & hold us quiet, waiting patiently till he show us more fully the things that are hidden from us as now: assuring ourselves that during this life our knowing must be but only in part.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him too make us so too feel them, that all the time of our life we may mourn before him, desiring him of forgiveness, and acknowledging ourselves exceedingly guilty, until that he of his free goodness deliver us from the damnations wherein we are, and from the dangers wherewith we are besieged. That so long as we be in this world, we acknowledging our infirmity and weakness, may suffer him too govern us and guide us too the right way of salvation, in such wise as we may never be shaken down, but that what so ever temptations befall, us we may stand steadfast in the calling of our God till he have taken us out of this world, to bring us into his heavenly kingdom, where we shall enjoy the everlasting rest that he hath prepared for us. That it may please him, etc.   

The. Cxxxiiij. Sermon, which is the seventh upon the xxxiiij Chapter.  
29 And when he hideth his face, who is he that shall see him? he is upon nations, and upon men together.  
30 In that an Hypocrite reigneth, and there is a stumbling block to the people.  
31 It belongeth to God to say, I have forgiven, I will not destroy.  
32 But that which I have not received, teach thou me: if I have done wickedly, I will do so no more.  
IT was partly declared yesterday, after what manner God hideth his face from us, that it be not seen: that is to wit, when men are troubled in this world, and see not the reason and end of his doings: like as on the contrary part, if God grant us the grace to see that he governeth all things, and to perceive a fair and well disposed order: then is it as though his countenance shone upon us as the Sun. Do we then see the state of the world so troubled, as we wot not what to say to it? It is all one as if God held his face from us. And in that case what is there for us to do, but to humble ourselves? according as it is said in the Prophet, that in the time of adversity the wise man will lay his mouth to the ground, and hold his peace, verily as one knowing that we shall gain nothing by striving, when God listeth to handle us so with extremity. You see then that the end whereunto this sentence tendeth, is to exhort us to modesty and soberness, because our wits are too rude and to gross to comprehend God's secrets, and moreover because God intendeth purposely to humble us, when he withdraweth himself from us. And this is done (saith Eliu) as well upon a whole nation as upon one man. Both generally and particularly God can so entangle things, as we shall not know the reason of them: and if we will speak of them, we should not know at what end to begin. And for the better expressing of his mind, he addeth, In so much that the hypocrite reigneth. True it is that this present sentence may be laid forth diversly: but the sequel of the text showeth well enough, that the meaning is, that when a wicked man, or when a naughtypacke reigneth, and there is a stumbling block or a snare cast among ●he people: for the words import either of both: it is a trouble to us when we see the wicked reign, so as there is nothing but tyranny, or any equity and uprightness remaining: but we be as it were utterly folorne, and God is not seen. If enormities be committed, so as there is quarreling and snatching on all sides: or if snares be laid so as poor folk know not how to scape: then is God as it were withdrawn from us. True it is that he is never the further from us nor hath the less care of us: howbeit we see it not. On the other side, when we be not able to consider what is done: it seemeth to us that God regardeth us not: we see nothing but darkness: the light that aught to guide us shineth not unto us. Now than what should we do, but shrink down our heads, hold our mouths shut, & wait God's leisure patiently, till he remedy the inconveniences that trouble us? Also let us always be at this point never to inquire further than is lawful for us. It behoveth us to think well, that God doth such things without cause why: but we must enter into the consideration of our sins: for if we will enter curiously into the discussing of God's secrets, and incomprehensible determinations: it is a pride that will utterly overthrow us. And therefore as I have said afore) let us learn, not to be otherwise, knowing that god will sometimes lead us like poor blind souls. As touching this sentence where it is said, that the wicked man reigneth: let us mark that although it be a sore temptation, to see such reign as are naughtypackes, despisers of God, and given to all evil, and to see that might overcometh right, so as a man can not tell whither to go for refuge: surely it is a great and hard cross to overcome: nevertheless the holy Ghost intended to set it before us, to the intent that we should be armed against it. So then, hath unrighteousness gotten full scope? Are the wicked grown so lusty as to confounded all things, and to handle matters with such corruption, as there may be no more remedy? The holy ghost advertizeth us, that it is Gods will to hide his face after that manner, to the intent to try our obedience. Therefore let us rarie till he enlighten us, and then shall we know how that he hath not sent these troubles among us without cause. Thus ye see in effect after what manner we aught to put this sentence in ure. Now Eliu addeth that it belongeth to god to say, I have forgiven, I will no more destroy. As if he should say, that god holdeth the rains in his hand to guide men at his pleasure, and if it please him to punish our sins, we have nothing to reply why he should not condemn us: and if he bear with us, yea or list to forgive us altogether, who shall resist him, who shall let him to show us favour? True it is that this is strange too man's understanding at the first sight. For seeing that God is no accepter of persons, we ask why he forgiveth one rather than another? Why doth he bear with a wicked man, when he is seen too be altogether out of order? Then may we well trouble our heads to seek why God dealeth after that manner: but what conclusion must we make, save only too refer all things to himself in his own purpose, knowing that it is not for us to rule him, yea and that we are not able to comprehend the things that are too high for us? For when it pleaseth God too humble us, he hath means to do it which can by no means sink in our natural understanding. Lo in effect what is said unto us here. And whereas here is mention made of God's judgements, whereby he chastizeth our sins: let us bear in mind what hath been said: namely that the rightuousest man that is shall find himself guilty, twice, yea a hundred times more than he suffereth, and therefore that we have no cause to complain. Furthermore, if it please God too forgive us, let us understand that he doth it not for our deserts, nor for any thing that he findeth in us, but of his own free mercy. And this aught to be marked well, because the thing which I have told you already to come naturally into men's imaginations, hath been the cause of bringing false and wicked doctrines into Christendom. And the Papists are still imbrued with this error, that God pardoneth the sins of those that turn unto him, even because he seeth some good motion in them. When the Papists speak of the forgiveness of sins, they always imagine, that a man must on his own side depose himself afore hand, and purchase that grace before God: and that although it be not of full worthiness, yet notwithstanding there must be a certain meeting together, that is to say, it is good reason, that God seeing any good disposition in man, should help him as in respect of the same. And what hath caused such dotage to be alleged? Even because men conceive not that God hath such a liberty, as is given him here: that is to wit, that it belongeth to him to say, I will forgive. Forasmuch as this thing hath not been conceived: therefore the Papists have forged this devilish imagination, that God forgiveth those which are any whit disposed with a good motion and purpose to repent, and that although they have not done so many good deeds as they may deserve to be accepted, yet notwithstanding God receiveth them to mercy, because of the good disposition that he findeth in them. But contrarily, let us hold the doctrine that is contained here: namely that whereas all men be alike, and that damnation is common to all men, so as they be all entangled in it: God pardoneth some, and leaveth the residue in the damnation wherein they are already. Why doth he so? It is not for us to dispute of it. Let us hold this too humble ourselves withal, and let us not forge means in our own head, which the holy scripture speaketh not of. And in good sooth, who giveth such motion unto a man to mislike of his sin, but only god, who hath already touched him by his holy spirit? For naturally we be all evil, and when we have committed it, we are still more and more disposed unto it: and hypocrisy blindeth us, by flattering us in the same. Therefore when a sinner misliketh of his sin: it is a token that God hath already touched him. True it is that Cain, and judas were greatly grieved at the feeling of their offences: but that was not for the misliking of them: nay rather they gnashed their teeth against God, and hardened themselves in their evil. Therefore when a sinner feeleth remorse in himself, and is touched to humble himself before God: we must conclude that it is a mark of the holy ghost. Now than if God give us a pliable affection to mislike of ourselves and to draw unto him: it is a token that he hath showed us mercy. And surely, is it not a good warrant of his mercy? Shall we then say, that a man hath deserved to have sin forgiven him of God, because he was thereunto disposed? we see then that the Papists have in this behalf falsified and disguised God's doctrine, fathering that thing upon man, which belongeth not unto him. And therefore so much the better aught we to mark and remember this saying, that when men have cast themselves into destruction, and are held in thraldom of sin, so as Satan possesseth them: none but God hath authority to say, I forgive. And whom forgiveth he? we must not tie his grace neither to one thing nor other, but let him use his own mind, to dispose all things according to his free goodness. Therefore when he forgiveth one man, he may well leave another in damnation, according also as it is said in Moses, and alleged by Saint Paul, as a record of great importance above others, I will forgive whom I will forgive, and I will show mercy to whom I will show mercy. In saying so God showeth us that we must not inquire why he doth it: for he cutteth away all such questions. Whom then doth God pardon? Even whom it pleaseth him. It is not any mortal man that ordereth that matter: it is the living God, who declareth that when he showeth mercy, we must not ask why he doth it, nor to whom, nor whether one man be better disposed than another, or whether therhath been any desert, good motion, or other mean aforehand? No. For God will have men to content themselves with his doings. Therefore whereas he showeth mercy unto some, and not unto all: it behoveth us too magnify his goodness: and if he show any appearance of his justice, let us assure ourselves that he is not bound unto us. And undoubtedly this diversity showeth us so much the better, that when he draweth us even out of death itself, he doth it not but of his own free mind: and that we for our part should be utterly forlorn and damned, if we were not succoured by him. Thus than ye see how we may be the more provoked to glorify God, and to know his mere grace towards us, and that our salvation is grounded only upon his good will in receiving us to mercy: that is to wit, in that on the contrary part he forsaketh whom he listeth, and showeth not like mercy to all, but letteth some alone, so as they are not raised to salvation. Thus ye see what we have to remember in this strain. Now he addeth, that he will no more destroy when he hath so pardoned. And herein we have one good lesson more: which is that when God spareth sinners, he is reconciled unto them, and fully at one with them. True it is that sometimes God punisheth not the wicked, and although their sins be told them and brought to their remembrance, it will seem that they are escaped his hand for a time. But than is not this saying performed, that God will not destroy. And why? forthere he forgiveth not, but nourisheth the wicked as men fat oxen and swine to the end to kill them. We see that when an ox hath been lean all his life long, if a man intent to kill him, he will bestow the more cost upon him: and likewise will he do with a Swine to make him well larded. Now the Prophet useth this similitude, too show us that the state of the reprobates and despisers of God, is never the better for that they are not punished out of hand (according as we have seen both in leremie and Ezechiell, that such as are reserved, make never the better market for their long tarriance) but as they are worse before God, and have pyled up a great heap of cursedness upon their heads, so also must God pour out the greater rigour upon them. And so although our Lord punish them not the first day: yet ceaseth he not to hold them there still under his wrath and vengeance. And therefore this text belongeth not unto them. But when our Lord doth set men quite and clear, and will not punish them any more: why is that? It is because he hath forgiven their sins. I told you that this lesson is very profitable: And why? For first of all we be so fleshly, as we pass for no more, sobeit that God make us not to feel his rigour. Although he be angry with us, and reject us and as it were banish us his house: all this toucheth us not: like as if a diseased person, were as good as rotten inwardly in his body, and yet notwithstanding all were one too him, so long as he feeleth no grief. When a man hath an ague, if he feel no alterations nor pain of head or back, all is well, he overpasseth it, and yet notwithstanding the disease lurketh so within, as it becometh deadly. Contrariwise if he be sore athirst, it were good for him to endure it for a time, to remedy the ague which is his chief disease. But a man is so sensual, as he careth for nothing, but for the taking away of the grief and passion of the present fit that troubleth him. Even so is it with us. For although God be offended with us, that seemeth to be nothing: we perceive it not because of our dullness, and therefore we heap sin upon sin, and continued always hard hearted. So much the more than behoveth it us to mark how it is said in this strain, that we shall not escape God's hand, except he forgive us our sins. It behoveth us to go to the root: let us not desire God only to deliver us from our sicknesses, wants, and such other things: but let us specially pray him too be merciful unto us, and when we have once forgotten that, we shall be delivered from all inconveniences. And yet further, for the better conceiving of this doctrine, let us mark, that although we be in prosperity, yet if in the mean while God be our enemy, the mischief shall continued still with us, and his benefits shall turn to our bane. Then if we use God's gifts unto his displeasure, all the benefits that he bestoweth upon us must turn too our greater condemnation: like as on the contrary part, when we be reconciled unto God, and he hath pardoned our offences: although he chastise us, the same shall be a medicine to us, and all our afflictions shall be blessed before him, in so much that they shall turn to our salvation, as Saint Paul saith in the eight to the romans. Behold here how it is a right necessary point, to know that we shall always be shut up under the curse of God, until such time as he hath pardoned our sins. And hereupon let us learn, not to be afraid of miseries and adversities only, but specially of God's wrath which we cease not to provoke. And when we shall have done amiss, let us not begin at the outward afflictions, as who should say that our returning unto god should be to the end he should no more afflict us: but let us pray him to be so gracious as too purge and cleanse us of our sins, to the end there may be nothing in us that may kindle him against us, or displease him. True it is that the chastisements and corrections which God sendeth us, are as strokes of a spur too prick us forward: and when he seeth us dull, he driveth us by that means to repentance: but yet must we not be at this point to say, well: I am content, so God withdraw his hand from me. Not, we must not do so: for we shall have gained very little, if we get nothing but that. What then? Let us go unto our God and pray him to be at one with us, and to do so much for us, that when we have been gently chastised, we may know his goodness towards us. And I pray you, mark what is the cause, why God doubleth his stripes, and striketh much more roughly upon us. Why so? If a man be chastised, he feeleth that God visiteth him, and perceiveth all things to go better with him. So then a man humbleth himself when he hath offended God, and he desireth to be delivered, and that God should take away his adversity at the first brunt: but in the mean while, the poor soul hath no wit to enter into himself, and to search his own faults, and to attain to so much reason, as to say: alas, I must seek to recover the favour of my God. He thinks it enough if he be no more pressed, like a dog that doth but shake his ears when he hath scaped with a blow of a cudgel. Such a one goeth not so far as he aught to do, he resteth at the outward part: and therefore God followeth with striking him still. So then we see how lightly men dispatch themselves when God chastizeth them too make them come to repentance: for they may well have some conceit of it, but the same passeth away out of hand. Now sith that God seeth that although a man perceive not his own harm, yet the filthiness doth settle still within him: he is fain to press him, to the end he may know that the disease would increase, if he purged it not to the bottom. Then let us understand that we do but grow worse and worse, until that God have showed us mercy. And therefore we must not only desire him to give us health, soundness, and whatsoever else our flesh desireth: but also to blot our sins, and to govern us so by his holy spirit, as there may not be any thing in us too provoke his displeasure against us. And this is the cause why David, and the other holy Prophets, when they felt themselves beaten and tormented at God's hand, did not say only, Lord deliver me from this affliction. True it is that they desired that too: but first of all, they desired God to forgive them their sins and to be no more angry with them. And why spoke they so? For they saw well from whence afflictions come: how that they be the fruits and records of God's anger: and therefore they went always to the root of the mischief. Even so must we do. And that is the thing whereof we be warned in this place where it is said, that God will not punish after he hath forgiven. True it is that it followeth not that God forgiveth us, because he maketh no countenance of displeasure, but doth as it were wink at our sins, & we prospero as though he loved & favoured us: but rather our destruction is then nearest at hand. According as we see how the Sodomites were then destroyed, when they were come to the fullness of their delights, and pleasures, in so much that they despised both God and the world: they were so besotted as they saw not one whit: and undoubtedly they took the greater liberty, under the colour that God had not visited them of a long time: they were as men that had drunk the dregs of wine, as the Prophets term it. And we have seen in jeremy and Ezechiell, that when God beareth with the wicked, they do as it were settle in their lees, and are soaked more and more in their vices: and when they be imbrued with them to the full, then is there no more remedy, nor any more remorse, as the Scripture sayeth. For this consideration let us mark, that if we heap up the wood of God's wrath, although fire be not put to it out of hand, yet must we look for it, and not think that we have gained any thing, except we be reconciled unto God. Now after that Eliu hath said so, he addeth: If I have not perceived, teach thou it me: If I have done amiss, I will do so no more. These things are added here as it were in scorn. For Eliu bringeth in God speaking unto job, and offering himself to be reproved and amended, if he have done amiss. True it is that for as much as these words are somewhat cut off, men have taken them in another sense: howbeit, the natural exposition is this: We have seen heretofore that Eliu hath exalted God in such liberty and sovereignty, as all mortal men must needs stoop under him, and not once open their lips at him: and that he hath privilege to do what he thinks good, and we in the mean while must acknowledge that all that ever he doth is rightful and reasonable. Not that he showeth a reason of it: for he intendeth too reserve that authority over us to himself. Eliu therefore hath showed that already. And now he scorneth Job's overweening, for that he had disputed against God, and misunderstoode the cause of his affliction. Not that job had not acknowledged a secret righteousness in God, which aught not to be measured by man's imagination (for job acknowledged that) but in the mean season we have seen, that his passions tossed him, so as he chafed against God, and oftentimes he boiled over and spoke unadvisedly: This we have seen. And now Eliu rebuketh him for it, howbeit in way of mockery. I see (sayeth he) that God must be fain to come to accounted, and to say unto thee, well I have done amiss, thou art able too teach me, an other time I will do better, and I will do no more so, as who should say that God were a little child. Furthermore let us mark, that this is not spoken so much unto job, as unto the whole world: and we have need of such warning. For we know what dullness there is in our understanding. If God speak unto us earnestly and gravely, we are not a whit moved at it: for we see that men are wedded too their own opinion, and when they have once conceived a thing, it is not easy to turn them from it: and if a man speak plainly to us of the Majesty of God, and show us how frail we be, we have always our replies. Seeing then that men are not of such capacity that God should show them their faults distinctly and gravely, and in such phrase of speech, as they might be plainly led unto reason: when God seeth them so wilful, he must be fain too mock at them, and too put them too shame, as folk that are not worthy to be spoken directly unto. If I see a fool and have laboured to win him by good means, and he in the end is utterly past recovery, so as he is altogether unruly, and blasphemeth God: what shall I do? Shall I speak to him as if he had good discretion? No. But I shall scorn his beastliness, or else if I see him lift up into over great pride, I shall threaten him. After the same manner doth the holy ghost proceed now. For he sayeth: go to: God must be fain too come unto you, and say that if he have done amiss he will amend it if you rebuke him for it. And surely what is to be said to us, when we check God daily, according as every man knows that he findeth faults with him in himself, and is discontented when things go not to his mind, and when in effect we would have God to turn the bridle, and to do clean otherwise than he doth. Then seeing we are so malapert: I pray you how can we be dealt with, if we be not mocked and upbraided with such pride? and must not a man be needs out of his wit, when he advanceth himself after that sort against his maker? who maketh any doubt of it? You see then what we have to remember in this strain. For seeing that the words are so couched in scorn, it is certain that we no be more convicted, than if a man spoke to us in an ordinary style. And why? For when it is uttered after this manner, go too, God shall come and say, I have done amiss, rebuke you me, show me my lesson: is it not a shame for us to be so spoken too? Yes surely is it. What? Must God come down to us to confess his fault, and submit himself to our correction? But we see that that is a detestable monstruousness: and there is none of us, but his hears would stand staring upon his head to hear it spoken: and yet notwithstanding our doings tend to it. When men fret and chafe after that sort as I have touched already, and make their vagaries, and would make God subject to their imagination: it is all one as if they would bereave him of his sovereignty, and subdue him to such law as they listed to say upon him, as though he were a little Babe. Men therefore will undirectly do that thing which they would be loath and afraid to hear spoken. And so we see that the holy ghost hath taken a good way to spite the devilish malapertness which is in us, when we murmur so against God, in that he sayeth, go to: I see then that God must be feign to come to you and ask you forgiveness, and be contented to be taught by you: and when you have showed him that he aught not to do so: he will do so no more. Now when the holy ghost speaketh after this sort: it is to show men that they are very devilish in presuming after that manner to set up their bristles against God, and to murmur when he worketh not to their liking. So much the more therefore aught we to weigh well the words that are contained here. And as often as we be tickled with any intents to be to inquisitive of God's doings, or too bring him under coram: let us consider what we do, and into what maze we enter. For it is all one as if we would rob God of his Majesty, and abase him in this world and make him subject to that we think good▪ Alas, and were not that too great a despyzing of him? whether go we? Therefore when any such thing cometh to our mind, if we be think us not as we aught to do, let us remember this saying: If thou grudge after that manner, thou settest thyself against thy God. Behold, the holy ghost hath already declared and told thee, into what confusion thou puttest thyself: namely, that it is as much as if thou wouldst become the creator of thy God: and if there were no more but this malapertness, wert not thou worthy to be drowned in the bottom of hell? For is there any greater pride than to desire to darken, or rather to abolish the majesty of God? Thou silly worm of the earth, thou cursed creature, thou wretched carrion, thou art a sink of all filthiness, and wilt thou take upon thee to check so against thy maker? When we have any such thoughts in us, let us beware that we put them away, yea and utterly bury them, and that we shut all fancies out of doors, and stand no further upon our reputation, but say, Lord be thou glorified in our ignorance: and let us say nothing else but this, Lord thou art righteous in all thy doings, although we see not a whit as now, but we shall one day be enlightened by thee. As now it is great wisdom in us to rest simply upon his will, seeing he will have us ignorant for a time. You see then that it standeth us in hand to put this sentence in ure. Furthermore whereas it is said that we teach God the thing that he perceiveth not: It behoveth us here to make comparison between God and us: For he hath been from everlasting, and we be but as snails of one days breed, and yet we put out our horns immediately. And what for that? It is but water. Whereof are snails made? or whereof come they? You see then we are but as snails, and are changed incontinent. And is it meet that we should poke out our horns against God? what strength? what courage have we? of what continuance of time are we? we be but threescore or fourscore years in the world: I speak of the eldest sort: And what then can our understanding be? On the contrary part let us mark of what continuance God's wisdom and knowledge are. From everlasting: before the world was made all things were present with him: he hath not increased in wisdom, neither is he abated in any thing. But he knew all things even before the world was made. So then must not men needs be worse than mad when they give their affection's head after that sort to say, the matter aught too have gone thus? How now? Hath not God considered how this thing aught to be done? Is he not wise enough of himself? Is not this an overturning and marring of all things? He is not like mortal men: For except they have debated upon a matter afore hand and taken counsel of it, they can do nothing that is good and profitable. Hath God need to consult? Hath he need to debate of matters aforehand? How should that be? For as I said afore, all things have been present with him before all times. What is to be done them? To suffer ourselves to be taught by him, knowing that there is no understanding in us, and that we do but glide through this world, and our life vanisheth away as a shadow: we be blind wretches, and although there be some reason and understanding in us, yet is it not able to guide us, and much less too advise God what he should do: but serveth only to make us unexcusable. And so the reason that we have, standeth us in no stead but to convict us and condemn us: And therewithal the holy scripture showeth us that we be blind wretches, yea and we are sufficiently taught it by experience. And therefore if we take upon us to teach God, whither do we rush? That is the cause why I said that it behoveth us to know first what our ignorance is. And secondly that it belongeth unto God too dispose of all things, that when we understand the want that is in ourselves: we may be out of doubt, that it belongeth unto him only to remedy it. Then do we lack understanding? let us crave it of him (sayeth Saint james) which is the wellspring of it, and giveth it without upbraiding. For God dealeth not niggardly with us as men do, who when their goods do diminish, are grieved if they be to much called upon. It is not so with God: For he never ceaseth to do us good. Therefore let us learn to offer ourselves unto him when we want wisdom, and let us not doubt but he will give us as much as shall be necessary for us. And this doctrine which I have touched is exceedingly for our behoof. For what hath been the cause of so many corruptions in Christendom, insomuch as the good doctrine hath been perverted and embased, but because men have been desirous to be over wise as though God had not been well advised. When men presume to put forth their own inventions, and to say this will be good, and that must be done: and such a thing must be remedied: and after what sort? After their own fancy. And had not God foreseen it? How happeneth it that he did it not afore? We see what God pronounceth, and thereto must we hold us. He will have us to receive all things for good and holy which he speaketh. And behold, men step in and will play the sticklers, and row between twoostreames. And why? For they could find in their hearts to do God so much wrong, as to say he is scarce well advised, and that they themselves are wizer than he. But we shall know this thing the better by taking of a thing that is gross and easy to be understood: which is, that the Pope hath gone about to divide the things that God hath joined together, that is too wit, that he hath bereft the people of the cup in the Lord's supper, and told them that they must content themselves with the one kind, namely with the Host, and that the cup served but for the Priest to sing Mass withal. And what alleged he? O there would be many inconveniences. True it is, that all those inconveniences are grounded upon beastly superstitions, too make men believe that wine is no more wine, but that it is turned into the blood of our Lord jesus Christ. Then mark here the allegation of the Pope: O sayeth he, there would be many inconveniences if the cup should be given to all the people: it were better that the Priest should drink in the behalf of all the whole company. To be short, it is all one as if he said, we be wiser than God, we see things that he saw not, and therefore we must provide for them. And after what manner? By putting away the ordinance of jesus Christ. Behold, our Lord jesus Christ saith drink ye all of this cup. He sayeth expressly drink ye all: And behold, the Pope cometh and cutteth off that word, saying: it is true that so was the ordinance of jesus Christ. But we have not done it without good reason, it is to provide for inconveniences: I have foreseen it to be so. And what shall we say of God's son: who is the infinite wisdom itself, and the light of the world? Did he see nothing in making this institution? We see then that men overshoot themselves beyond all measure, when they consider not that all Gods doings are brought about by infinite righteousness and wisdom. Then let us hold us there, and follow the way that he showeth us, and not be afraid that we shall err, if he once show us his will, and we suffer ourselves to be governed quietly by it.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to make us feel them better than we have done, so as we may be sorry for them and ask him forgiveness, and that therewithal we may know that there is no other help for us, but to put ourselves to his mercy, that he may spare us: not for some little time only, but so as we may be always upheld by his power, and so assured of his mercy, as we may not doubt but that he will guide us, even unto the end, until he have delivered us from all the adversities and miseries whereunto we be now subject. That it may please him to grant this grace not only to us, etc.   

The. Cxxxu. Sermon, which is the eight upon the xxxiiij Chapter.  
33 Will God perform the thing by thee? For thou hast misliked it: but wilt thou choose and not I? what knowest thou? speak.  
34 You men of understanding speak you, and let wise men hear me.  
35 job hath not spoken in wisdom, neither hath his words been in understanding.  
36 I desire that job should be tried to the utter most, to the end we might see the answers for men of wickedness.  
37 He will multiply his sins by iniquity, he vaunteth himself against us, and multiplieth his words against God.  
WE have seen heretofore how God (to scorn men's folly,) offered to hear men's counsel, saying that if he had not understood the things that they show, or if he had done amiss, he would do so no more: and thereupon I declared, that it was not without cause that God so scorned this presumptuousness: for we see how men exalt themselves against him, and take upon them too control him at every turn, and therefore God hath need to dandle with them after that manner. And now Eliu setteth forth the Majesty of God, saying: will he perform the thing by thee? Then like as heretofore, he had (as it were) dallied, to the end that men might know the better, how fond their overweening is: so also on the contrary part, he showeth that it is no dallying with so great a Lord as God is. For when we have replied never so much, what are we? Is it meet that he should be subject to our lusts? Should he ask counsel at our hands to know what he should do? Were not that an overthrowing of the whole order of nature? So then we see how the holy ghost having declared that men are not worthy to be spoken unto with reason and gravity: doth now touch them to the quick, even by setting the majesty of God before their eyes, and by telling them that it is not for us to set him any law or rule. Thus much importeth this saying, will he perform the thing by thee? For although men over labour themselves, yet shall they not win so much, that God should yield unto them, and be subject to their pleasure: And therefore spite of their teeth they must pass the way that God hath appointed, according as he listeth to dispose things, and not as we say: For it is not in us to rule the matter. True it is that here it might be objected, that Eliu doth not sufficiently defend God's righteousness, by alleging his mighty power. But it behoveth us to bear in mind, how it hath been declared afore, that when God is mounted up into his seat, he doth not there glory of an absolute or lawless power: but that he is therewith the judge of the world, and that nothing is more peculiar unto him than equity and uprightness, insomuch that he can no more be bereft of them, than of his own being. On the other side, the case standeth not here, upon showing what God intendeth, but of his making of men to feel their own frailty. Therefore here is a comparing of things contrary. For on the one side God showeth that all power belongeth unto him without exception: and on the other side, he warneth us to consider well what we ourselves are, and what our sinfulness is, and to beware how a mortal man that is but a worm of the earth, should take so stoutly upon him, as to dare stand in contention with his God, and desire to overrule him. And surely so often as we murmur against God, and cannot accept the things in good worth which come from him: we know him not. So then let us mark well, that the holy ghost doth here bring men back to their own state. For never durst they be so bold as to grudge against God, except they had forgotten what they themselves be. Will we then be lowly and mild to glorify God, as it becometh us▪ Let us enter into ourselves, and examine well what our nature is, and when we know that we be but men, it will hold us short from any presumption. Thus we see what we have too bear away in this text. And further it is said, thou hast misliked, thou shalt choose and not I Hear again in this strain God is brought in, complaining of men's pride for pleading so against him. For surely they that cannot content themselves with God's will, do mislike his doings, and by that means pretend to have choyze & election, as though it were free for them too say, this is not well done, God must leave to do so. True it is that we would abhor such blasphemies: and if it should be demanded whether any of us would take upon him to let God of the executing of his determinations: every of us would answer, God forbidden that ever I should intend to advance myself so: For it is to devilish a pride, and to heinous a blasphemy. But yet in the mean while, we have our tongues filled to found fault: whensoever God doth not things to our contentation, ye shall see us grind our teeth, and make complaints, neither shall we have need to have gone to school to learn Rhetoric to grudge against God. And is not this a plain misliking of his doings? For at what point are men if they yield not quietly to God's good will? Is it not their mind too have the choyze of all things, and to say God must do thus? So then God must be our page. Behold an outrageous vice which reigneth every where, and yet men endeavour not to put it away, not nor too amend it. So much the more than aught we to mark well this text, how God cometh in his own quarrel against us, and sayeth: you wretched creatures what intent you to do? For I see you murmur daily: whereas the chief point that you have to do, is to obey mine ordinance, and to take it in good worth, and to hold your peace and humble your selves when I afflict you: you are so far of from doing it, as there is none of you all, but he riseth up against me. And must I be subject unto you? What reason can you allege that I should be bound unto that? Seeing that God is brought in after this sort: Surely we are worse than blockish, if it do not touch and move us. Though our hearts were swollen like Toads, yet should the filthiness burst out: And though they were as hard as Rocks, yet aught they too clive asunder. But whereas God addeth, what? do you mislike me? And what mislike we, when we fall to accuzing him after that sort? Do we not find fault with his righteousness? Where is the wellspring of all light? Is it not in God? And would we reject his doings? Whether were that to go? Again, this importeth therewithal, that we would have sovereign dominion over him, and that he should be no more at his own liberty, but that he should do what we think good. And that is the cause why he sayeth then shalt thou choose and not I And because men cannot find in their hearts to condemn themselves, except they be compelled: here God addeth for a conclusion, what knowest thou? speak it. As who should say, he reproveth us for our ignorance. Our tongue will be as nimble as may be, and it is hasty to speak a thing before we have conceived it: but God telleth us that if we had but one drop of reason, we should be as it were dumb. And why? For if a man speak he wot not what: Is it not a sure record of his folly? And yet notwithstanding, we will be talking, insomuch that our Lord needeth but to cross us with somewhat that mis●●keth us▪ and it whetteth us too murmur against him. But now let it be known that we can skill whereof we talk: if all that is in us be thoroughly examined, there shall be nothing found but ignorance. Many words, and little wit, our tongues shall run upon pattens, and in the mean while our reasons shall be utterly senseless. And what a rashness is that? We see then how weighty this conclusion of Gods is, what knowest thou? speak it. As if he should say, I give you leave to speak, sobeit that you show by your doings that you be wise men, and men of understanding: But you are stark fools, and there is nothing in you but ignorance: And must you then take upon you such liberty to speak, and have not what to say? Now if we can make our profit of this strain, it containeth a good lesson. For first we see, what is the rule of our life, namely too yield God his due authority, that he may dispose of us, that is to say, that he may do all things, and yet not by our advice. Then it is not for us, to set God a law ●nd too point him out his lesson: but we must agreed unto all that he doth. Mark that for one point. True it is that we may well demand the things which we think to be for his glory, & for the welfare of his church, or for our own private benefit. For he showeth such familiarity towards us, as to say unto us, discharge your hearts, and your cares. According also as Saint Paul sayeth, that we must make him privy to our desires. Therefore when we be in any unquietness, let us refer ourselves unto God, and pray him to do the thing that we think good, howbeit, let us rule ourselves always by his word: notwithstanding if it please him not to grant our desires, yet must we use thanksgiving as Saint Paul sayeth in the same place, and our desires must not be heady, neither must we constrain God to do that which we require, but contrariwise although he say us nay, and mind therein to excercize our patience, let us always bliss and glorify his name, acknowledging that he doth all things with inestimable justice, uprightness, and wisdom, and that we ourselves know not what is good, but are poor blind wretches, and therefore he must be feign to see for us. Thus than ye see that the first point which we have to mark here, and to put in ure this strain, is that God must not do things at our appointment. Howbeit this stretcheth yet further, that is too wit, if we find any thing in the Scripture which is strange to our understanding: let us assure ourselves, that we must not lean so too our own reason, that God should do what we think aught to be done. How then? Let his will reign and let men stoop unto it: For he aught not to ask counsel of us. Then behoveth it both the Angels of heaven, and men upon earth, to humble themselves, and God only too bear the sway: Yea even with such freedom, as it be confessed that it belongeth to him to do whatsoever he doth. And on the other side we be warned, that we cannot do a worse thing, than to repined & grudge at God, when things fall not out as we would wish them▪ And why? For it is a misliking of the only rule of righteousness. And what a thing is that? If a man fall to evil and do amiss through frailty, he is not therefore to be excused: but when he cometh to such a fullness of sin, as he is not contented to offend God, and too break his law, and to abolish all order, but also would quench God's righteousness, and have the light turned into darkness, so as there might be no more discerning between good and evil: what an overoutrageousnesse is that? And yet notwithstanding, as often as men repine at God, and cannot patiently bear his doings and glorify him: therein they mislike of him, as though they would usurp authority over him to judge him, and not only that, but also condemn his righteousness, which is too outrageous and beastly a dealing. Therefore when we be tempted too grudging and impatience, let this text come too our remembrance, and let us say, thou wretched creature, what dost thou? What a maze interest thou into? This is not a simple temptation, but a pushing with the horns against God. Thinkest thou to blot out his righteousness? With whom dost thou match thyself? Then if our flesh be so itching, as too make us bend ourselves against God: let this be as a bar too hold us back. And if that suffice not: let us add thus much further, that it is too great a malapertness for us too desire too choose, specially by taking away God's choice. That men should have the liberty too say, this must be done: and that God should have the sovereignty too govern us, as he listeth: are two things that cannot stand together. And why? We agreed with God, as fire with water. We be very well sighted: For if we look but half a finger length before us, we are dazzled as soon as we open our eyes, and commonly we judge that thing too be evil which is good: Our desires are corrupt, and so are all our affections and thoughts. So then, how should we agreed with God, who is the infinite, and incomprehensible wisdom, and unto whose righteousness it behoveth us too be subject? Seeing there is such a contrariety between God and men: If we have the choice, God must be packing, or else tied to the stake: and our lusts must be like chains and cords to say to him, thou shalt not stir. And what a presumptuousness were that? So than if we be tempted to grudge at our afflictions, or at any other thing▪ when the state of the world is out of order, so as things fall not out to our liking: let us think thus with our selves: True it is that I may wish this thing, & thy god giveth thee leave to ask of him so it be done with humility and subjection. But when thou hast made thy request, thou must hold thyself quiet, though things fall not out to thy liking: even though thy God seem to be minded to grieve thee of set purpose, yet must thou yield in that behalf, and not play the beast. seeing it is so, let us mark well this sentence where our Lord sayeth: What? whither would you go? you shall have the choice & I shall meddle no more. It is all one as if we would bereave God of his being, and abase him in such wise, as we might be masters over him. But very nature teacheth us the contrary to that: and as often as we murmur after that manner, and storm at things because they fall not out as we would wish: it is as much as if we would thrust God under our feet. True it is that we think it not, but yet must we not fall to such blockishness. Then let us think upon things, and enter into the said consideration, to the end we be no more so rebellious as we be. And for an end, let us also mark well this speech, where it is said, what knowest thou? speak it. For (as I have touched already,) if we mean to twit a man that he is a fool, we will say thou knowest not what thou sayest. If we wot not what we say: it followeth that we know nothing. And out of doubt when all our skill is thoroughly tried, and that we be searched from top to toe what we be: it will be found there is nothing in us, but dotage that maketh us go astray. And yet for all that▪ we must always be prattling whatsoever come of it: I speak of those that follow their own sensuality. For it is well said, I have believed and therefore will I speak. And mark here how we may speak wizely: that is to wit, by uttering that which we have learned in God's school, and by his word. This then is a good speaking & allowed of god, yea and a sacrifice of good savour unto him: namely when we confess that all things are good which he hath showed us, and when we rest wholly upon his saying. Ye se● then in what wise we have too speak. But when a man advanceth and throusteth forth himself to speak what soever he hath imagined in his own brain, in so doing he checketh against God. And what knowest thou? Let a man try well all thy strength and understanding of thy mind, and he shall find it but stark folly. Therefore whensoever our tongue is to lavish of talk: let us remember how it is said here, what knowest thou? And it is certain that in this place our Lord meant to condemn all man's wit, like as in other places of the holy Scripture where it is said that God knoweth the thoughts of men how they be but vain, and that he searcheth all their secrets, and overtaketh the wily in their wiliness, and that men may well bear themselves in hand that they be sharpwitted and subtle: and yet all is but smoke and vanisheth away straight. So then in this text our Lord saith, go to, if you have any wisdom show it, but if you have no skill, why then do you speak? Hear we have a general doctrine▪ which is, that we must not claim any thing of our own wit to trust unto it. Therefore as often as our wit runneth at rovers, so as we presume too talk and judge of matters reshly: let us assure ourselves that the holy ghost setteth himself against it as our adversary party, & showeth that there is nothing but foolish rashness in us. And why? For we have no skill. True it is that God hath given us reason and understanding: but that is but only to do us to wit, that the light of God shineth in our darkness, of purpose to make us unexcusable, insomuch that we have no knowledge, except God speak unto us, and enlighten us by his word: and that is the way whereby we may be men of understanding, according as it is said in the Psalm, that our wisdom is to profit under him. And therefore let us mark that we must utterly distrust all our own reason, and know that till our Lord have enlightened us by his word, we are utterly void of all discretion, and there is neither modesty nor honesty in us. Lo what we have to bear in mind. Furthermore when we speak let us be sure aforhande that our Lord hath taught us, and that we have the thing of him which we utter, and not imagined it of our own brain. If all this were well practised, we should see the world in another order than it is: For there are two things which displace all right. The one is, when we will be wise in our own conceits▪ and the other is, when we give bridle to our affections and lusts. But if we knew well the thing which is spoken here: that is to wit, that we have no skill at all, and that our speaking is but too bewray▪ our own folly: I say if we were thoroughly persuaded of that: no doubt but God should be exalted, and all men would hold themselves to his word, so as there should be one common accord, and there would not be somuch disputing of this and that. And for proof hereof, why do the Papists debate so much upon all the articles that are in controversy between them and us? It is not only because they cannot find in their hearts to be subject unto God: but also because they be so saucy to step forth with their Lordly conclusions, too determine and bind men's consciences to their resolutions. Then if the Papists could hold themselves to the pure simplicity of God's word: surely we should in one minute of an hour agreed upon all things that are in doubt at this day. Again, as touching these fantastical heads that creep in amongst us too defile the pure doctrine: I pray you whereof cometh it, but of this devilish pride, that they cannot find in their hearts to receive the thing quietly, which the holy Scripture speaketh? If a man ask these mad heads (which would nowadays abolish both Gods free election and also his providence, and such other like things) what reason they have: they will answer, me thinks it very strange. You beasts, though a man were the sharpest witted and the skilfullest that could be, so as he were a pattern of all cunning and learning: yet is he but a silly worm of the earth too find any fault in God's doings. But behold, these stark beasts have nothing but pride wherewith they are ready to burst, and stinking poison: and yet notwithstanding, they take upon them to overturn the holy Scripture under the colour of this saying, that they perceive it not. In what case are we then? So then (as I have said) let this article be marked, that men which have no skill, aught to hold their peace and keep silence, to the end that God alone may be exalted. Were this doctrine thoroughly put in ure, surely we should see a quiet obedience, and that all of us would say Amen whensoever the pure truth of God were laid afore us But there is a second mischief, which is, that our affections are too unruly, and we give them leave to run at rovers. By reason whereof if god afflict us, or if things fall not out to our looking, we fall to stormiug, and every man is carried away, and (which worse is) it is not enough for us to take liberty to speak against God: but also it seemeth that we seek occasion to rail at his justice if it be not agreeable to our fancies. We see this at all times. And therefore so much the more behoveth it us to mark what I have said: namely that if this sentence were put well in ure, we should see an angelical order in this world. What is to be done, then? Let us not follow our own reason, nor attempt things upon our own head, but be contented to be taught of God. And again on the other side, when our affections carry us away into bitterness, so as we be grieved and vexed: let us shake those things off: because it was good reason that God should reign and have all superiority over us, and that we should obey him: to confess that all his doings are good and rightful. For than is he glorified of us, when we acknowledge, not only that he aught to govern us, but also that he doth it rightfully. Thus ye see what we have to note. Furthermore whensoever we find any men, that advance themselves after that sort against God: let us understand, that they be in manner desperate and unrecoverable, sith they cannot submit themselves to the good will of God, to acknowledge the same to be good and rightful. And therefore let their example teach us to humble ourselves, and to say, Alas, asmuch would betide thee if thy God preserved thee not. For whence cometh modesty but of the holy ghost? And here thou seest what the nature of every of us is. Then seeing the case standeth so: when we see these light headed persons that do so advance themselves, and pass their bounds against God: let every of us think: as much might befall me, if I were not withhilde by the spirit of my God, so as he governed me to make me meek, that I might glorify him, and take in good worth whatsoever he sendeth me. Lo herein effect all that we have to remember in this sentence. Now it is said consequently, let men of heart speak, that is so say let men of understanding speak, and let wise men hearken. Hear at the first sight Eliu seemeth to speak things contrary: for to speak and to hearken agreed not together. Yet notwithstanding it is not without cause that he willeth wise men to speak, and men of understanding to hearken. For a man shall never speak well, except he be willing to hear: neither shall he ever be fit to teach, unless he be willing also to receive good doctrine. We see then that Eliu matcheth two things together, which aught never to be separated asunder? And that is the thing which I have spoken afore, namely that we may well speak, howbeit when we have learned afore. I have believed (sayeth the Psalm) and therefore have I spoken. Therefore it behoveth us to keep that lesson, for how can we believe, unless we have given ●are and suffered ourselves to be taught? For we must be teachable when good things are set afore us, according also as it is said that the wise man shall become wiser by hearing. You see here a saying of Solomon, which showeth full well, that to speak is no let but a man should hearken: according also as to hearken is no let but that a man may speak. For wherefore is our Lord a master, but to the intent that we should hear him, and every of us teach his neighbours, and thereby make the thing available which we have received? If God have given me any gift of grace, I am bound to utter it to my neighbours when I see them do amiss. So then to speak and to harken are two things, that not only agreed very well, but also (which is more) are inseparable: at leastwise if all things be well disposed and considered in good order. True it is that speaking is here set foremost. nevertheless when as Eliu sayeth wizemen, he therein presupposeth that they which spoke had first learned afore, and knew what to say. And again whereas in the second place he setteth down that they should hearken: it is to do us to wit, that our speaking must be after such a manner, as we must nevertheless give ear when another man hath to speak, to whom God hath revealed more than to us: according also as Saint Paul setteth it down for an order in prophesying. Let him that is a Prophet (saith he) speak, and let but two or three do it at once, for avoiding of confusion. Now then in that he calleth them Prophets, he showeth that it behoveth them to have what too say, and none must thrust himself forth unless he be called: like as he saith in the twelve Chapter of the first to the Corinthians, that we have received the things at our lords hand, which we communicate to our neighbours. Then must not any man take upon him an office in the church, except he be called and have wherewith to furnish the room. For it is a record that God will be served by us, when he dealeth his gracious gifts to us by his holy spirit. S. Paul then declareth and presupposeth, that such as speak, are furnished aforehand. Nevertheless he addeth, that when God hath revealed more to another man, the first must hold his peace and give room to the spirit of God. And thus ye see why it is said here, that although wise men speak, and that God alloweth them, and also that they be furnished wherewith to do it: yet notwithstanding they must also hearken, and be contented to hold their peace when another man speaketh better. For the Prophets do always yield themselves subject to the holy Ghost who is the fountain of all understanding. Also, although a man have received very large gifts of grace: yet doth God deal them unto him, but in measure: to the intent to abridge all occasion of advancing ourselves to much, as though any man might be sufficient of himself. God therefore hath set it as a band of love among us, that one of us should have need of another: and it behoveth us to maintain it by brotherly communicating. For this cause (except we will be rebels against God) it behoveth us to be willing to receive good doctrine at his hands, although God have enlightened us by his word. Nevertheless it is certain that here Eliu intendeth to reprove job, as if he said, that job hath showed himself to be evil taught. And surely although job were a man of great learning: yet was he so carried away by his passions, as he was in manner dulled, and his words were out of order. This is the thing that Eliu meant to say. And in this strain we have a good admonition to gather. first of all, if job whom God had endued with so great grace, be condemned as a man void of wit, & be reported to have been excessive in his passions, yea and that although he had strained himself to repress them, yet notwithstanding he took to much liberty, and wandered beastly in his words: what is to be thought of us? Then let us take heed too prevent this condemnation, and whensoever our mind is oversore shaken, so as we have fretted against God, and would have entered into disputation and pleading against him: let us in the end suffer ourselves to be reproved by the holy Ghost. And why? For if job (who was an Angel in comparison of us) were not spared, what shall we be? Specially seeing we be so heady and unruly, as we will not yield in any one point, which we be enforced to know to proceed from the hand of God: but our minds are so lofty, as we would rule both heaven and earth, and (as you would say) correct Magnificat. Seeing then that we be so bold: what shall be done to us? Shall we not be blamed a hundredfold more than job was? It is a thing that aught to make us sorry at the heart, when we see our passions so outrageous. Furthermore we have to mark in general, that a man shall never be meet to teach, except he do (with all humility) suffer other men to reprove him when he hath done amiss. Lo how God intendeth to hold us in awe by this text. And therefore let every man apply it to his own instruction. For if it be said that men of understanding must aswell hear as speak: what must they do, that have no understanding at all? Nevertheless we see now adays that it is not for the wise too speak, or too hearken when they have spoken: who be they that have full scope too speak and babble and make other men hold their peace? Witless folk in whom there is nother skill, discretion, nor judgement. A drunkard that is dulled with his gluttony, insomuch that when he riseth in the morning, he hath scarce digested his evenings wine, and is ready by and by too go to a tavern, and there playeth the beast all day, and the double beast all night: Such a man shall nowadays have free liberty to speak, and other men must keep silence afore him, and give him the hearing. And how is that? Full shameful. We see that they which have lest shame, have most liberty to speak, and as for such as are men of understanding, they must have their mouths shut, they may in no wise be brought in. Lightheaded and disordered folk, (and which is the chief of all mischief) the despisers of God have their full scope. True it is that although they were the wittiest men in the world, and of a sober and settled mind, yea and also of great skill: yet is it certain that they should always be but beasts, if they have not the fear of God. But behold, the despisers of God, stark beasts, drunkards and gluttons, unthrifts, & such as have nother honesty nor shame, even those (as I have said) do nowadays roist it out, those speak what they list, & it is not for any man to be so bold as to quetch against them. Lo at what point we be. And again, as for to be heard: How dare any man nowadays tell other men their faults? For although sins be as huge as mountains, yet may no man see them. If a man say, how now? Aught such things to be borne withal? It will be answered: hah? what is it? we see it not. You wretched beasts, if ye had no eyes, ye were the less to be condemned: but you are sufficiently convicted, and there is none of you all, but he hath the sting of conscience. To be short, although there were nother preaching, nor warning, nor any thing else: yet the very heartbyting that gnaw you within, might make you too see that there is nothing in you but evil, and yet you ask still, hah? what is it? So then we are far of from putting this doctrine in ure where it is said, let wise men speak & let men of understanding hear. Whereas none but fools, witless folk, and mad men, have liberty to speak, and bind other men to the stake, so as they have all authority yielded too them, yet notwithstanding they have no ears to hear, nor to receive correction. If a man would tell them their faults, they be such as cannot abide any bewraying. Nevertheless, if we go against the thing that God hath established, our striving to overthrow it shall be but in vain. It is too hard a wall for us: And therefore let such as rush against it, assure their selves that it shall be to their ruin and destruction. Lo what we have too bear in mind. And therefore sith we know how things are confounded nowadays: let us learn too return thither as God calleth us: which is, that his doctrine should be heard and take place amongs us, so as all of us should be diligent to receive it, & he which knows he hath done amiss, should seek to amend it: that by that means we might all do honour to him that aught too have sovereignty over us, and consider that if job were condemned for giving himself the bridle too much in that he mortified not his affections, nor hold them sufficiently in awe: Alas what shall become of us? Then let us think upon it, & be ashamed to see the wretchedness that hath reigned too much amongst us. For I pray you, to what purpose is it for us too speak of the reformation of the Gospel, when in the mean season we strive after this sort against God? whereas wickedness hath his full scope nowadays: so far of are men from repressing it, that it is rather maintained with tooth and nail: insomuch that if a man take upon him to speak, and to show them their faults: then the lamb doth always trouble the water. These stinking goats that crowd themselves into Gods church, do trouble and defile all the holiness that God hath set amongs us by his word: & in the mean while these silly lambs must be accuzed, as though they were the cause of all the evil. Sigh we see this, let us learn to strengthen & encourage ourselves, that when we see the evil in others, we may take heed that it be not also in ourselves. And furthermore, when we feel that our Lord granteth us the grace too submit ourselves unto him in all mildness, so as we suffer ourselves to be taught: although we see wickedness reign, not only let us not consent unto it, but also let us resist it stoutly to the uttermost of our power. For he that dissembleth, or draweth a curtain before his eyes, when wickedness rangeth abroad, & the devil carrieth away his underlings, after that sort: is as guilty in God's judgement, as if he had maintained the evil. Thus ye see how we aught to practise this doctrine, if we will do God his dew service, and acknowledge him to be Lord & sovereign over all monarchies and principalities in the world.  
Now let us fall down before the face of our good God, with acknowledgement of our faults, praying him to make us to repent them, that being governed by his holy spirit, we may fight mansully against all the temptations and afflictions of the world, and while that it shall please him to keep us here, we may seek to be altogether subject to his holy commandments. And so let us say, Almighty God our heavenly father, we acknowledge and confess according to the truth, that we be not worthy to lift up our eyes to heaven, to present ourselves before thee, nor to presume so far as that our prayers, etc.    


The cxxxuj Sermon, which is the first upon the xxxv Chapter.  
ELiu proceedeth saying:  
2 Didst thou think this aright, when thou saidest my righteousness is above God?  
3 For thou hast said, what shall it profit me, or what shall it avail me, not to have sinned?  
4 I will answer thee and thy friends likewise.  
5 Look up to the heavens and behold them, look up to the air that is above thee.  
6 If thou sinnest: what dost thou against him? And if thy sins be multiplied? what hurtest thou him?  
7 If thou be righteous: what givest thou him? Or what shall he receive at thy hand?  
ELiu continueth here still to blame job sore blaspheming the righteousness of God: & he groundeth it upon this point, that job had meant that his own righteousness surmounted God. Not that he uttered those words, or pretended any thing: but by cause he had maintained his own righteousness in such wise, as though God had tormented him wrong fully and without cause. And thereupon it should have ensued, that God dealt not reasonably with him, but afflicted him out of measure. Howbeit for the better conceiving hereof, it behoveth us to call to mind what hath been set down heretofore. When job spoke of his own righteousness, it was only to the end to show that he was not punished for his offences, and that he aught not too be judged wicked because God afflicted him so grievously above all other men. For (as I have told you) God in afflicting men, hath not always an eye too the punishing of their sins, but intendeth too try their patience, as be cell unto job when God gave Satan the bridle. For it was not because job was a naughty pack, and had provoked God's wrath by great offences. Not, but although Satan found no fault in him, yet notwithstanding he obtained leave to torment him. So then the cause why God afflicted job after that sort, was not for that he was angry with him, but for that he intended to try his obedience, that it might be a mirror unto us. Therefore job fought very well in saying that he was not punished for his offences, but that there was some other respect: And therein he deserveth not to be condemned. But his fault was, that being troubled with the vehemency of his passions, he thought first of all, that God used no measure, but was so sore against him, and that a poor creature ought not too be punished after that sort, and so did he murmur in that behalf. True it is that job flattered not himself in his infirmity: but yet had he not so good stay of himself as he aught to have had. And again, the greatest mischief was, that he thought upon nothing but his anguish, insomuch that at times: his faith was as it were choked, and he looked no more to the heavenly life, nor to the reward that is promised too all the faithful after their manful fighting. He could not attain to that, because he was forepossessed with his grief, and as it were troubled and utterly over whelmed. Ye see then that job confesseth rightly in general, that God hath prepared an everlasting heritage, that cannot fail, for those that are his, and that the wicked also cannot scape his hand, but although they triumph in this world and take their pleasure here, yet they shall pay very dear for it. job knew all these things in general: but when he meant to apply the doctrine to himself, he could not bring it to pass, because his heart was distressed and he stormed too much. When he was at that afterdeele, he gazed here & there & could not see three foot afore him without dazzling of his eyes: his wits were after a sort bearest him. That was the cause why he could not comfort himself with the hope of the rest that was promised him. For he had assuaged all his anguish, if he had remitted himself unto God to say, even so Lord, yet have I always hoped that thou wilt make me feel, that such as shall have suffered their afflictions patiently, shall be happy in the end. Lord thou givest me knowledge, that such as wait upon thee shall never be disappointed of their hope. For thou wilt still provide for all their adversities, and give them a good end, and although thy help appear not out of hand, yet wilt thou never fail them. job aught too have thought of these things, but he did not. For his passion held him as it were in prison: and his faith (as I said afore) was in manner choked. Like as if the wether be sore troubled and dark, we shall peradventure have some manner of light, but yet shall we not see a whit a far off. For the dark clouds do as it were dim our eyes, so as we cannot discern any thing. Even so is it with us when we be afflicted. According as experience showeth that when a man is vexed in his conscience, he seeth nother funne, nor moon, but all is dark unto him. True it is that he will hold still the principles which the faithful ought too have, so as he shall know God and his goodness, but yet can he not take comfort to cheer up himself in the mids of his sorrows. For he cannot conclude thus with himself: go too, yet will I hold on still. For my God reacheth me his hand, and I shall get out of these distresses and perplexities wherein I am. The man therefore that is so pressed up with anguish when God afflicteth him, and maketh him too feel his sins, is dismayed and cannot come so far as to say, God hath declared that he will draw his servants out of the grave: and therefore although I seem to be utterly overwhelmed, yet is not God's mighty power diminished towards me. Lo in what taking job was. So than although he knew that the heavenly life is prepared for us, and that it is our very heritage, and that there we shall have the everlasting joy: yet could he not comfort himself in his afflictions. And why? For he was overraught to much with his affliction, for that it made him feel God's hand against him: his eyes were after a sort blindfolded: his wits were so amazed as he could not cheer nor comfort himself to take hold of God's promises with such taste as the same might assuage his miseries. And this is a lesson well worthy to be noted. For we see continually that when we are afflicted with hartgreefes, we are so amazed, that we be as if a man had given us a knock upon the head with a beetle, yea and we may well have some feeling thereof also in our bodily afflictions. In winter if there be a great frost, so as it be able in manner to rive stones: we could find in our hearts that all were on fire. And why? For we have the present passion before our eyes, and we have forgotten quite what heat meaneth. Clean contrariwise, in summer when we be overwhote, we would that all were full of ice. Now if we come to our minds: for as much as the passions of it, are much more excessive: no doubt but they are able too oppress us much more. Ye see also how we aught too go right forth unto God, that we might be comforted in him, and embrace his promises which lift us above the world and make us behold his glory which as now is invisible: But oftentimes, we cannot come too that point at the first brunt. So then this doctrine is very necessary for us. For whereintoo might we fall, if we take not hold of the rest which is prepared for us in heaven? we should fall as it were into despair and blaspheme God. For nothing can bring us to yield him glory, and to confess that he afflicteth us justly and rightly, except we feel that the present afflictions are available too our salvation, and that God ruleth them in such wise, as they serve us for me dicynes. If we believe not this: how can we glorify God? How can we stoop under his mighty hand, to yield ourselves too him obediently as Saint Peter exhorteth us? It is impossible. Nay clean contrariwise, there will be nothing with us, but fretting and gnashing of teeth. If this befell unto job, what will befall unto us? True it is that job ment it not, nother would we do any more: but yet notwithstanding we be as blameworthy, as if we would plead against God, and make ourselves more righteous than him. So then we have good cause to pray unto God that when he afflicteth us, he will never suffer us to forego the taste and savour of his promises, but that we may always hope that he will bring our miseries to an end: yea and to such end, as we shall have cause to praise him, as a good father that hath procured our welfare. Furthermore when we feel our infirmity too be such, as we be in manner dazzled by our afflictions, and cannot mount up to the rest that tarrieth for us above: let us understand that we be in the high way to blaspheme God if he remedy it not: yea and although we mean not too make ourselves more righteous than God, yet notwithstanding let us assure ourselves that we aim always at that mark when we fall too grudging and repining: and that is a cursed blasphemy. Then behoveth it us to condemn all our passions when we be so grieved and vexed, as we know not on which side to turn us. Let us consider I say, that then our affections do boil to fervently, & therefore are condemned by the holy ghost. job could well have replied thereunto and have said, I never had any intent to blaspheme God nor to magnify my righteousness above his: Yes but he doth for all that. For is God more righteous than we, if our mouth be not stopped to condemn ourselves, so as we allege no excuses before him, nor take leave to grudge against him, when it pleaseth him too afflict us after what sort soever it be? Then if we be not so beaten down, and that we confess not that God doth all things justly: it is certain that we would advance our righteousness above his: and that is all one, as if we would spurn against the sun. Now then sith we be warned thereof, let us learn (as I said) to prevent the mischief. And whensoever we be afflicted let us be fully persuaded and resolved in ourselves, that God knows why he doth it, although we see not the reason thereof. And furthermore that we must not be so troubled with the adversity that lieth upon us, but that we should hope that God will deliver us, forasmuch as he hath promised never to fail those that are his. Wherefore let us overpass all the troubles that are afore our eyes, and which hinder us from looking further off, and let the same serve to comfort us, so as we may say, yet will God have pity upon us in the end. And therefore let us pass on still, and boldly go through with our course. Lo what we have too mark in this strain. And that the sense is such, it appeareth by that which Eliu gathereth of it. For he layeth it forth saying: thou hast said what shall it boot me not to have sinned, and what shall it profit me? The thing then wherein Eliu upbraideth job that he would make himself more righteous than God, is that he had thought it to be an unprofitable thing to have walked in the fear of God, and too have abstained from sin. For if we imagine: where is God's righteousness become? It is as good as abolished. For God's rightfulness consisteth not only in doing no man wrong, but also in governing the world with equity, and in disposing his creatures after such a sort, that if we trust in him, we shall not be disappointed, and that if we serve him with a good conscience, we are sure to have reward for it. Then if God should forsake those that fear him, and not pass to reward them in heaven: surely he should cease to be righteous, according also as the Apostle declareth in the Epistle to the Hebrews. God (sayeth he) is not unrighteous, that he should not remember your afflictions to give you relief: For he is faithful. When he sayeth that God is not unrighteous: he showeth that his righteousness is a thing inseparable from his being. Although them, that he exercise men with many afflictions in this world, when they have behaved themselves steadfastly in their vocation, yet must they comfort themselves with his promise: and it is a point well worthy to be noted. For we shall see many which imagine that God is asleep in heaven. Howbeit his Godhead is not a vain imagination, but it importeth the things which I have spoken concerning the government and sovereign dominion of the world: namely that like as he hath created all things so also both man and beast and all things else, are in his hand and protection, and all things must be brought to a good end for their sakes which are his: & that although things be out of order here bilowe, yet in the mean while, as in respect of himself, there is nothing at all out of order: and that although he suffer things to be otherwise disposed than we would have them, yea and appoint many confuzions also, yet can he well skill to set all things in perfect state again. Thus ye see a thing that belongeth unto God, and is peculiar to his being. And so let us mark, that if we will glorify God, and yield him the deserved praise of his righteousness: we must behold his hand and power in all things, and not doubt but that he hath just cause to do whatsoever he doth, although we know not why he doth it. Lo in effect what we have to bear in mind. Furthermore, the perfectest men that are may sometimes be tempted to say, what booteth it thee, not to have sinned? according as I alleged yesterday, that David entered into the same doubt, and said, Then have I lost my time in cleansing my hands: and it is but lost labour that I have kept myself from filthiness and infection. David was tempted herewith, and there is not any of the faithful that is not now and then shaken with such fancies▪ specially when adversities oppress us sore by reason of our infirmities, and the Devil assaileth our faith through our unbelief, so as we cannot but be sore afraid, and enter into these present doubts. Well then, what is to be done in the mean while? We must beat them back and condemn them: and not only condemn them, but also abhor them, saying: wretched creature, needs must thou be full of vanity, when thou darest so set up thy bristles against thy God: and what an outrage is that? You see then how it behoveth us too thrust far from us, all the wicked imaginations wherewith the devil laboureth to pervert us. Howbeit, some times the mischief is so great, that we be not sufficiently strengthened to withstand the assaults of it, according as it happened unto job. For he fell at length to repining and said: what is this? I would I were where no man might think upon me more. After what sort speaketh job? It is a heathenishness, yea it is a brutishness, to say I would I were in my grave: For why? then I should feel no more miseries. And where is than the hope of the faithful? what becometh of the threatenings which God maketh to the wicked, that they must be fain to feel his dreadful hand in the end? job is become so brutish▪ that he remembreth not these things. So than it behoveth us, to mistrust our own affections, that we may say. How? So perfect a man, which was like an Angel of heaven, and had record of Gods own mouth, as we have seen afore, is nevertheless so overraught with anguish, as he cannot consider that when we go to the grave, we be not there meddled together confuzedly, but God separateth his own servants from the reprobrate, so as their souls are in his custody, and he keepeth them in safety. If job were so far driven, that he could not remember this: what will betide us? True it is that job was not an infidel, to deny the resurrection, and to reject all the doctrine of the everlasting life. Not, but he wanted a present advisedness to bethink him of it, in the time of his need he had not his armour always in a readiness. It is like as if a man should perhaps be taken unwares, and so amazed as he could not draw his sword, but shrink back and stagger, yea and peradventure receive some blow, ere he could defend himself. Even in like case was job. True it is that he had both sword and buckler: but he was taken so unwares, as the Devil had him at some advantage: insomuch that he began as it were to shrink and (as I have showed afore) could not lift up his mind to heaven to behold the hope that God giveth to the faithful. seeing it is so, let us learn to distrust ourselves, and to know that there is such a frailty in us as we should be borne down never to rise up again, if our Lord did not pity us, and reach us his mighty hand, to the end we might call upon him, and refer ourselves wholly to his william. Thus ye see what we have to mark in effect upon this text. And by-and-by Eliu addeth▪ I will answer thee and thy companions. In saying so he showeth that when men strive in that manner against God, they shall gain nothing by it, though they had never so great a band and train. For God is able enough to beat them back with one word to their confusion. job had no companions, but spoke alone in the maintenance of his quarrel: But Eliuze intent is to say, Although thou hadst a great army with thee, and that you had conspired together too accuze and blaspheme God all with one mouth: yet notwithstanding, mine answer shall be sufficient for you all. Hear than we see how strong God's truth is, and that it is in vain too fight against it, and that although we be fenced and have many partakers, yet must God always have the upper hand, so as his righteousness, shall continued unappaired. When we have barked our fill against it, we shall not be able to bite it, as shall be said anon. Mark (I say) what we have to remember in this strain. And therefore first of all let us learn, not to be lavish of our tongues when God afflicteth us, and when things go not after our mind. Let us not be impatient therefore in our afflictions, but let us always humble ourselves under him, acknowledging that he is righteous howsoever the world go. For if we be so bold as to barret with him: it will be to our great confusion and shame. Ye see then how all men aught to bridle (& as it were to imprison) themselves, too the end they may never murmur against God, nor blaspheme him. Furthermore though we have many partakers, yet shall it not boot us: For God will not suffer himself too be overcome, by never so great multitudes of men. It shall be in vain for us to assemble men of our own retinue: For we shall all of us be put too the foil together. If all the world had made a confederacy to spite God, he would not pass of it, he would but laugh them to scorn: according as it is said in the second Psalm, that when the kings of the earth have consulted together, and the people have stormed as much as they list: he that is above will laugh them to scorn. Thus ye see that the second point which we have to mark, is that we must not think our case to be the better, when we have many adherents and partakers. For God will condemn all the whole pack of us. And furthermore we see also on the other part, that when we have God's truth on our side, we must not stick to maintain it. And why? For he will give us mouth and wisdom, and also power to beat back all our enemies. And we have great need in these days to be armed with such assurance: For we see with what furiousness the enemies of the Gospel set up themselves. Because we be but a handful of people and they a great multitude, and that in a manner the whole world agreeth with them to practice our death: They bear themselves in hand, that the goal goeth on their side: and there is nothing but triumphing amongst them before any stroke be stricken. What a thing were it then, if we knew not that which is showed us here? That is to wit, that forasmuch as we have the truth on our side: one of us may always fight against a hundred thousand, and we need not to be afraid, when the Papists come stoutly against us with their Ergoes, although they be a great host and we few or none in comparison. Not not: let not that abash us. And why? For this saying, I will answer thee and thy companions, is not written alonely for the person of Eliu: but the holy Ghost giveth us that promise, to the intent we should not stick to enter into battle, and to stand stoutly to it to the uttermost, sith we know our case is good, and that God fighteth for us because we maintain his quarrel. Therefore, when we have such a certainty, let us fight boldly against our enemies, for they must needs be confounded in the end. Thus ye see what we have to bear in mind, and how we may put this text in ure to apply it to our instruction, specially at this present time, when we see the whole world imbattayled against God, and the multitude of enemies so great, as it might utterly discourage us, if our Lord did not comfort us by telling us, that we have wherewith to answer for him, though there be never so many gaynsayers that are so confederate together. Now let us come to the answer that Eliu maketh. Behold the Skies (sayeth he) look up too the greatest heavens: they are higher than thou, and thou cannest never reach too them. This seemeth to be a very raw answer: For had he none other reason whereby too show the righteousness of God? Yes: But if this saying be applied as it ought to be: it is enough to stop the mouths of all such as blaspheme God. For by beholding of the heavens, he leadeth us to another consideration: which is, that our doing well profiteth not our God, and that our doing evil, cannot hurt him: For what shall he be the worse for it? Seeing it is so, he is not to be measured according unto men: For he is not revengeful, as who would say he is angry when a man doth him wrong, or that he is led by affection, like a man that looks to be pleased, and thinks himself beholding to another man for doing him any service. God is none such. So then we must not measure him by our own meateyearde, nor imagine any fleshliness in him. For the very skies that are under his feet, do show well that he is not like us, nor meddled here with us to have any part at all of our nature. Therefore we see that this reason (where it is said, Behold the Skies and look up above thy head) is sufficient too beat down all those that dare lift up themselves against God. But now it is needful to say out that which followeth by peecemele, too the end it may be the better understood. When Eliu sayeth, if thou do good: what profit doth God receive by it? He showeth thereby, that God is not bound unto us. Mark that for the first point. The second is, that he is not affectioned, as men are: when any pleasure is done them, they are moved with it, because they be passable: but God is not so: we can nother show him friendship nor favour. And so he is not like unto us. And as touching the first point, namely that God is by no means bound unto us, do what we can. It is a very true thing. Notwithstanding we see how men grow proud, yea even without cause or occasion, & would make God believe that he is beholding to them although they can bring him nothing. And this draweth after it a mischeevouse tail of superstition. Why do the Papists labour so much at this day for these ceremonies and gewgaws? It is because they think that God receiveth some profit by them, when they make many gewgaws, and have babbled and trotted from place to place. They think they have made a fair work when their churchstuffe is well decked, and when they have well trimmed and washed their puppets, as if a man had made a goodly banquet and decked up a house, & bestrawed it with rushes and other things. The Papists (I say) surmise that God delighteth in these nice toys, and that he taketh pleasure in them. But we must not imagine that we can bring any thing unto God. And that is the cause why it is said in the sixteenth Psalm. Lord, my goods cannot come at thee. How then? But I honour thy saints that are on earth. Forasmuch as God can receive no benefit by us, he commendeth our neighbours unto us: and when we do good to such as are in necessity, living friendly and uprightly among men, and indevering to employ ourselves faithfully where we be able to help and secure: God accepteth such things as sacrifices. So then let us remember this doctrine, where it is said that we cannot bring any thing unto God. For it serveth to abate all pride in us, to the intent we might not think that God is any thing beholden to us, nor be led unto foolish superstitions, to gad up and down and to do many things of no value, as though God took pleasure in them. And why? For we can bring nothing at all to him. But we must also apply this doctrine to the present intent of Eliu: which is, that God is not like mortal men, which are moved and touched. And why? Because they have need one of another's help, and cannot set light by other men's force. Thus ye see what the cause is that we be moved and carried to and fro. But there must no such dotages enter into our head concerning God: for he behaveth not himself after our manner, nother can we do him any good. Contrariwise also it is said that if we sin, we can hurt him by it. True it is that when we off end God we do (as much as in us lieth) impeach his righteousness: and by that means he is very ill dealt withal. Therefore when we sin, we are blamewoorthy no less than if we had impeached the majesty of God. We know what is the rule of righteousness which he commandeth us, & when we go contrary to that, it is as much as if we would bar him from reigning, pluck him out of his seat, and as it were trample him under our feet. Of all these things are men guilty: but yet cannot God be either increased or diminished in himself. Therefore let us mark well that by our sinning we hurt not God. Nevertheless as touching them that blaspheme God, true it is that when they spew out their venom, thereby they deface his glory, according as it is said that his name is evil spoken of, & his glory diminished, when we acknowledge him not to be good, righteous, and wise, by confessing it before men. And so is his reigning diminished, howbeit in respect of us. And not in respect of himself. But in the mean season, what do we by sinning? when we have done never somuch, we cannot do him any annoyance. Let the best archer in the world shoot up, and see if he shall hit the sky. When we have practised all that is possible, can we come at God? Can we by any means touch him? Not surely. But (which more is) all that we cast upward, must fall down upon our own heads. If I shoot at a man, and hit him, I wound him: but I cannot hit God as I said afore. We may well run casting of stones, and we may well shoot both with bows and guns, but yet shall God be always far enough from the dint of our strokes. True it is, as I have already said, that we may well bark, but we can never bite. When men cast up their blows, where light they? Shall they pass above the skies? No. But they shall fall back upon their own heads. And so men cannot advance themselves against God, but too their own confuzion. Thus ye see a text here well worthy to be noted. Wherein Eliu showeth that if we do amiss, we can do God no hurt at all by it. And thereupon we have a double instruction to gather. The one is, that God showeth a singular and infinite goodness towards us, in that it pleaseth him to accept our service although he receive no profit by it, and that the same touch him not at all. Mark that for one. And this aught to be understood in one word. But forasmuch as there be some ignorant persons here: it is requisite to declare it more fully. Ye see then that God might reject us, without making account of any of us. And why? For (as I have said) let all the world strain itself as much as it can, and yet shall we not be able to do any thing that can profit our God. And yet notwithstanding he telleth us, that if we endeavour to do good and to walk in his commandments, our doings are acceptable sacrifices unto him. Now, is it not a singular comfort that he giveth, when he sayeth, I accept your doings, and although they be not worthy to be esteemed at my hand, yet I take them in good worth, and bind myself to you as if I were beholding to you for it? Is it not a sovereign goodness, when God doth this of his own accord? Then let us learn to magnify the mercy of our God, for accepting our works whereas they deserve it not, nor he on his side, is any thing bound by them. Also let it serve to encourage us to do well, when we see that God receiveth the thing at our hand which is nothing worth, and putteth all the points of our works as it were into articles in his books of account, for that they be acceptable to him through his own goodness. And in good sooth is it not an inestimable goodness of our God, & such a one asought to ravish us into wonderment, when we think upon it? We see then how gracious he showeth himself towards us. And▪ on the other side, we must consider the other point that it set down here: which is. That do we never somuch evil, we can not hurt our God. Therefore let us assure ourselves, that God will not punish us for our sins, by reason of any spite he beareth unto us, nor for that he desireth to be revenged, as a man doth when he is offended. For when a man hath any wrong done him, so as he is harmed in his own person, or hindered in his goods, he will seek to be revenged. God (I say) is not moved with such considerations. Wherefore then doth he threaten us? Because he will not have us perish: he showeth the fatherly regard which he hath of our welfare, and in the mean while if he punish us indeed, therein he showeth his justice. For in this case, there is no going too law with him as if he had some private quarrel to us: but he punisheth us as a just judge: according as his office & nature do afford. Then seeing that our God proceedeth after that manner: what have we to do, but to consider his fatherly love when he chastyzeth us? For by that mean he draweth us back from the way of damnation wherein we are. Therefore when we feel his hand, how rough soever it be, let us always consider that he showeth himself righteous. What is to be done then, but only to trust in him, and to comfort ourselves by it, and therewithal to desire him to have pity upon us, that although we have offended him, yet he may not forbear to receive us to mercy? Heerewithall let us be fully persuaded and resolved, that God will not bear such a stomach towards us, as a proud and stately man will do. But forasmuch as he is the fountain of all goodness and mercy: if we come unto him, he will make us feel how merciful he is minded to be towards us. And although he chastise us now & then, yea even more roughly than we would: yet will he make us to perceive that he doth it for our welfare, to the end we should not perish, & that his bridling of us so short, is to humble us and to make us bow under his mighty hand and chastisements.  
Now let us fall down before the face of our good God, with acknowledgement of our faults, praying him to make us feel them better than we have done, too the end we may finish our race with the greater patience through out the miseries and calamities of this world, and therewithal learn so to seek for the perfection of righteousness, as we may never be weary too learn more and more in his school, and to go forward in the way of salvation, until we be come to our races end, which is, that being bereft of all the infirmities of our flesh, we may be clothed with his everlasting glory. That it may please him to grant this grace not only to us, but also too all people and nations of the earth, bringing back all poor ignorant souls from the miserable bondage. etc.   

The Cxxxvij. Sermon, which is the second upon the xxxv Chapter.  
8 Thy wickedness toucheth a man like thyself, and thy righteousness the Son of man.  
9 By reason of the multitude of oppressors, men cry out (or howl) because of the mightiness of masters.  
10 And no man sayeth, where is God that hath fashioned me, which giveth us songs in the night?  
11 Which teacheth us more than the beasts, and instructeth us more than the birds of the air.  
FOr a conclusion of that which was declared yesterday, we have to consider what Eliu uttereth here in few words: which is, that our misdeeds do touch men, and not God, and likewise our righteousness, to the end we should not imagine that God is choleric to revenge himself when we have offended, or that on the contrary part he is bound unto us, as if our service did him any good. Then let us not think that God is like unto us, nother let us measure him by our wit. True it is that he abaced himself of his own good will: For how doth he speak unto us, but after the manner of men? But yet must this be no derogation to his highness. Should God be despised, because it pleaseth him of his infinite goodness, to yield to the rudeness of men? Nay. Contrariwise he deserveth to be magnified the more at our hands. Then were it a great wrong and injury, too transfigure him because he frameth himself to our slenderness and to think that he is angry, because men have provoked him, or to think that he aught to recompense men, as if he were bound to them, I say it were as an abolishing of his Majesty. For he is not of our number: Let us yield that unto men as unto whom it belongeth: but as for him, it behoveth us too honour his incomprehensible highness. Thus ye see what we have to gather upon this first verse. And now remaineth to see, after what manner God is righteous and governeth the world in equity, and yet in the mean while things are out of order. For the wicked have their full scope, they oppress, they pill, they poll: and God dissembleth, and maketh no countenance to provide for it. How is it meant that God hath the guiding of the world, and that he disposeth all things rightly, and yet notwithstanding men see so great troubles, and outrageous iniquities without redress? Eliu therefore comprehendeth all things, and showeth that we must not wonder though God being so patient do let things go amiss, and provide not for them so soon as we call upon him. For we do it not heartily. Then if God suffer men to be afflicted, he doth it justly, because they return not to him with prayer and thanksgiving as they aught to do. Nevertheless it behoveth us to tarry his leisure, and although he delay his justice, and seem not to send it, so soon as it aught to come: yet notwithstanding we must wait patiently, and do him the honour to trust in him, although he be as it were hidden from us. This (I say) is the first point which is set down here. And first of all Eliu declareth, that men are not worthy that God should succour them at their need. And why? If they be oppressed, so as they have any harm or wrong done them, true it is that they cry out, and storm, and can skill to bewail their case, but yet do they never the more flee unto God. A man shall hear the nulls and howling of such as endure adversity: but yet for all that God heareth them not although it be his office to reskowe them that be wrongfully oppressed, because they have not an eye unto him, nor do direct themselves unto him, but make their complaint without order. Should not God then leave them there, as in their own wilfulness? And what is the remedy of it, but to know that God doth not challenge this title to himself in vain, that he will secure the oppressed, and thereupon go directly unto him? But we do it not, and therefore our crying out is to no purpose, for we deserve to be shaken of at his hand, & that he should shut his eyes, and not regard to help us. And why? For we seek him not. It is written, seek, & ye shall find: and we go quite another way. Thus ye see a point that is well worthy to be noted. For it is a stumbling-block that troubleth us very sore when we see that god suffereth men to languish after that manner, and seemeth not to pity them when their miseries are come to most extremity. For thereupon we conclude that he regardeth not our injuries, but is so far withdrawn from us, as he hath no care to provide for our necessities. But in the mean while we consider not that we deserve well to be destitute of his help, because we go not right forth unto him. And truly even at this day the confusions are so great & horrible in the world, as we cannot think upon them without shuddering. Look upon the wars that are in many places: ye shall see a whole Country wasted: the poor folk know not what to do, their houses are burned, & their goods are utterly spoiled. By means whereof the people are in such anguish, as it had been better for them too have had their throats cut at the first, than too pine after that sort as they do. But yet for all that, they look not unto God. If a man go into strange Countries, he shall hear many complaints, and he shall not need too go very far for the matter: for wheresoever be taxes and impositions, or wheresoever men of war pass like floods of water, there is no man but he shall cry, for he shall be galled unto the hard bones. But doth the world amend for all this? Doth it come with true humility to seek God and to say, Alas Lord it is for our sins that thou handlest us so roughly, and it would behove us to think thereupon, but there is nothing in us, but pride, disdain, and rebelliousness against thee. And therefore Lord thou hast showed thyself to be our sovereign: now show us also the favour that we may feel thee our father, and succour us in the end. Doth the world use any such speech? Alas it is far from it, men do rather chafe upon the bit, and in the mean while think not at all upon God. Is it not rather a record that he cannot bear such despisings of his grace? For like as he proveth his truth when he helpeth those that seek him and sue to him: and as he showeth thereby that his promising to be merciful to such as seek him, is not to disappoint them of their trust and hope: and like as he ratifieth his truth, and showeth himself faithful and trusty, by helping such as call upon him. So also on the contrary part he suffereth those too rot which seek not him, & letteth them waste and consume by length of time, so as it is not perceived that he regardeth them or hath any care of their necessity, wherein he showeth himself to be righteous, for he punisheth the negligence or rather the pride that is in them, because they despized his grace which was offered them so freely. True it is also, that sundry times God doth not at the first help those that seek him in truth: but that cometh not to pass continually. And when it happeneth, yet is it justly: we must not bind him too our liking. So than although God foreslow to secure his servants, even when they call upon him with all their heart: yet doth he never forsake them. How be it the thing that Eliu treateth of here is very common, after the ordinary manner that the scripture speaketh: For when it goeth about any doctrine, it is to show the thing that may be seen moste often. Ye see then what we may conclude. When we have considered what the world is, we shall find that such as a. e smitten and vexed, can well enough lament their miseries, but their crying is not unto God. It is like a beastly howling: they cast out their shrieks into the air, but they reach not out their hearts unto God: they cast not their cares and sorrows upon him as he commandeth us: and that is the cause why he showeth not himself favourable unto us. We must not blame him of cruelty or unrighteousness, nother must we imagine that he doth men wrong: For we see they are worthy of that punishment, and too receive the wages of their unbelief, because they rested not upon the promises that are given them, nor were moved in themselves to resort unto God, as they aught to have done. Now if it be said that men call upon God (as peradventure some prayers will be made) Eliu showeth that all that is nothing. And why? For they say not, where is God that made me? which giveth songs in the night, which instructeth us more than the beasts, and teacheth us more than the fowls of the ●yr●▪ This (as I touched even now) serveth to answer that it might be alleged, that wretched men do call upon God when they are afflicted. Yea sayeth Eliu, but it is but feignedly, and therefore it is in vain. For inasmuch as the prayers which the most part of the world maketh are but hypocrisy: therefore God heareth them not. Thus the reason that Eliu setteth down, is that they go not unto God, as to their maker that hath fashioned them, no● as to him that comforteth men, nor as too him that giveth them so many benefits as they aught to magnify his mercy what misery soever they endure. Then if we acknowledge not God to be such a one as he showeth himself towards us, nor esteem the gracious gifts which we have received at his hand: I say if we come not to him thus minded: there is nothing but seyning and falsehood in us, and therefore we must not marvel though he shut the gate against us, and make no countenance to hear our requests. Behold a text right worthy to be marked. For ye shall see in these days that the Papists make processions when God layeth his hand upon them. If there be any plague, or famine, or other adversity: true it is that they turn unto God, and so do the Paynims as well as they. But what? Do they call upon him with a true and rightmeening heart? Alas they are far wide of it: all that they do, is but ceremonies. And for proof hereof, let us mark well that men cannot seek God rightly, except they know him to be such a one as they should feel him by experience. First of all when we call upon God, we must remember that he is our maker, and that we are in his hand. But now let us examine those which make countenance of praying. If a man search their heart: shall he find that they have skill to say, seeing that my God hath fashioned me, I am in his hand, and it belongeth too him too rule me in my life, and too provide for all my necessities: I hold all of him, and therefore it behoveth me to suffer myself to be governed by his hand and according to his pleasure? Shall a man find one among a hundred that is thus minded, and that speaketh with a true heart, to yield honour too God, as too his maker? They will confess it well enough with their mouth: ye● (say they) we were made by him, and he hath given us life. But in the mean while for all their confessing▪ yet are they not fully resolved of it: it is clean contrary with them. So then there are no prayers that are worthy to bear that name, when men are so brutisheas they acknowledge not God for such a one as he showeth himself towards them. Howbeit the matter consisteth not only in acknowledging God to be our maker: but we must also therewithal esteem the gracious gifts which he is ready to give us, according as it is said expressly in this text that be giveth songs in the night. Some men expound this saying after this sort: namely that the birds do cheer us with their singing, and that the same ought too be imputed too God's goodness, and that men show their unthankfulness in not acknowledging it▪ Other some take it that God doth comfort us, by making the stars to shine, and there by giveth us occasion to set forth his goodness. For although the Sun be down, and darkness overspread us: yet doth God lighten us by them, as by candles, as who should say, that his majesty is not quenched, nor altogether hidden from us. But such expositions are to much strained. Therefore we must take it simply, that God giveth Songs even in the time when men are asleep. For the night seemeth as it were to make all things dead. When the sun is down and all things are whist and still: there seemeth to be as it were a kind of death, and that God holdeth us there as it were shut up in a grave. If Eliu had spoken of Songs in the day time, it had not been so great a magnifying of God's grace: For a day times, men follow their work, then doth their cheerfulness show itself, then are their wits awake. Therefore it had not been so excellent a thing to have said that God giveth songs in the day time, as when he assigneth them to the night. But this is a singular goodness of God, that when as we be after a sort dead, and our spirits are as it were oppressed, and there is no liveliness in us: yet notwithstanding, our Lord doth still give us songs. For when men wake in the night, they have whereof to rejoice, in feeling that God hath them in his protection. They aught to consider that they can not continued without sleep▪ and that in the mean while God watcheth for them. Therefore they aught to rejoice in that behalf, and to say, Alas Lord, I cannot call upon thee so long as I am asleep: behold I am here as a block or timber-log,, and yet thou keepest me, and in the mean while I breath through thy goodness: yea and this sleeping doth so feed and refresh me, as I gather new strength without feeling it. Now then when men think upon these things, have they not cause to be glad and to say, Alas my God, thou showest thyself a father towards me, even while I seek thee not, yea and when I have not any sense, but am like a dead creature? Then seeing it is so, is it not much more likely that thou wilt be nearer me when I commit myself unto thee, and call upon thee? Howsoener the case stand, whither I sleep or whither I wake, I shall always be in thy hand and safekeeping. When men have such thoughts in them, is it not a singing unto God? So then we see whereat Eliu aimeth: namely that oftentimes they which are afflicted have no truth in them when they pretend to pray unto God. And why? For it would become us to gather together God's benefits, and to call to mind the good that he hath done us without end or ceasing, to the intent that the same might cheer us up. But we be so slothful as it is pity to see it, yea and we fall to disputing how we may go unto God, what mean there is to come at him, and whither he regard us or not. Ye see then that the thing which we have to do, is to cheer up our minds with the great number of benefits that he hath bestowed upon us, and which he ceaseth not to deal unto us still from day to day. For first of all, that serveth to confirm us in such wise, as we must not doubt too come unto him upon trust that he will hear us: and also it will make us to come to him with thanksgiving, whereas they that have not tasted his goodness, and the benefits which they have received at his hand, do grudge and repined against him. Therefore when we have well weighed the thing that is told us here, no doubt but we shall be how much they are bound unto him? have thoroughly inqueir way, by acknowledging the benefits that God, thou give 〈…〉ed? Not: But clean contrary. So then enough to ravish me 〈…〉 knowledge not God as their maker, fore, seeing thou hast 〈…〉 nefits which they have received wards me: aught I not 〈…〉 d specially seeing they acknowname, if thou afflict me? B 〈…〉 them after his own image: at all: they forget God's benefit 〈…〉 nge though God suffer foot: and therefore they call not upiseries, and we perearnestly. The thing then which we 〈…〉re not worthy of 'pon this strain where Eliu speaketh of 〈…〉 his text. But that God never ceaseth to do us good, in so mu●e? For as the time which seemeth most dead, and when●●h of Ewould say that even God himself were hidden, so as them seemeth not to be minded to continued his favour anya more towards us: he ceaseth not to give us occasion still▪ to magnify his goodness. Seeing it is so, we aught to be touched with another manner of desirousness too come unto him, than we be. After this, Eliu addeth the universal benefit which God hath bestowed upon all men. True it is that every man aught in his own behalf to mind the benefits of God: according as there is never a one of us which is not exceedingly bound unto God for the great benefits which he hath done unto him. If I desire to know that God is good and liberal, I need not look what he hath done to all men indifferently, but only to enter into myself, and to consider the whole course of my life, and too mark the benefits which I have felt at the hand of God. So shall I be as it were ravished above the world to say, Lord if I should go about to comprehend thy goodness, it is so deep a gulf as I am never able to bring it to pass. For when I take but a little portion of the tokens and records which thou hast given me of it: behold I am at my wit's end, and how then should I bring it about? Lo how it behoveth every man in his own behalf to mark the private benefits which he hath received of God. Yet notwithstanding if we think but only upon the things that are common and general amongst all mankind: the same aught to be enough to 'cause us to magnify God, yea even in such wise that when we come to pray him to deliver us from our afflictions, we aught therewith to rejoice and to yield him praise for showing himself so good a father towards us. But what? we do it not. And therein we show our own unthankful and malicious mind: and if we perceive it not, it is apparent that there is nothing but hypocrisy in us. This in effect is the thing that Eliu meant to say here. And his words are, it is God that teacheth us more than the beasts, and which giveth us more understanding than too the fowls of the air. Here he maketh a comparison between men and beasts. For if heaven and earth could speak, it is certain that they should needs praise God though they have no understanding, nor are advanced to that dignity which we are. And why? It is a great honour that God hath done them, in that they are the work of his hands, and in that they are his creatures. Now if God have inhonored heaven and earth, and all the senseless creatures, in that he hath vouchsafed to created them: and if he have inhonored the beasts, though he have made them void of reason: what hath he done to man, to whom he hath given such understanding? That is the cause why Eliu doth here compare us with the beasts. For whereof was it long that god made not us Asses or horses? For the noblest and excellentest man upon the earth can not say, I made myself, or it was my will to be made such a one. For God could well have made him a dog, or a swine when he had made him a man. Then must we not seek the ground in ourselves why God made us reasonable creatures, but we must commend his goodness towards us, specially seeing he hath so greatly honoured us, as not only too make us of the number of his creatures, but also to advance us above the brute beasts, by giving us wit and reason which he hath not done to any other earthly creatures. And this is the thing which is told us in the first chapter of Saint john: namely that all things have their life of God, and that the same life hath evermore been enclosed in his eternal word. Howbeit, there is one life which is in light, and that life serveth for men. Whereas it is said, that the life of men was in it, that is to say, in the light: S. john showeth, that we have not a brutish moving to eat and drink: but that we have discretion. So as God giveth us understanding to know good and evil: to attain even to the everlasting life, and to perceive that there is one only God, whom we aught to honour as our father. For as much then as God doth so enlighten men: we see ourselves bound in a far greater and straighter bond, than if he had but simply made us his creatures. For if there were no more but that God hath created us with his hand, yet behoved it us to give him thanks for it. But seeing it hath pleased him to make a difference between us and the brute beasts, and to give us so noble and excellent a life as we see: may we not well say, Lord what were we? And yet notwithstanding it hath pleased thee to set us here in the number of thy children, and to give us thy mark. And whence cometh this unto us? Can we found any thing in our selves to say that we have moved thee hereunto, or that thou wert led unto it by our worthiness? Not, but all proceedeth of thine own free goodness. Now than we see what is contained in this text: namely that we have cause enough too praise God, though there were no other thing than the general benefit which extendeth to all mankind: which is, that he hath given us wit and reason to be above the brute beasts. Nevertheless: it is true that the reason which God gave to the first man, is very sore corrupted as now. For as we be in our own nature, we are so perverted, as we cannot judge any thing of god: we be blind wretches, there is nothing but vanity in us, and moreover our lusts do so carry us away, as there is no stay nor modesty in us. In so much (that which worse is) if we be compared with brute beasts, there will be found more soundness in a horse or an ox, than in a man. For a horse having no reason, doth notwithstanding retain that which was given him: but as for man, he is so sotted, as the reason which he had is turned into maliciousness, and in stead of honouring God for the benefits which he hath received, is become proud and utterly rebellious against him. And furthermore we see that the reason which we think ourselves to have, is but utter beastliness. For when we come to think upon God, do we not see how men are entangled in their superstitions? What can men conceive of God but utter vanity, as the Scripture showeth? Then if men be so dazzled when they think upon God, and forge such a heap of superstitions when they would serve him: where is the reason and understanding which Eliu magnifieth here so much? True it is (as I have said) that all the light which we have of nature, is turned into darkness, by reason of the sin and corruptions which we have drawn from our father Adam. Howbeit look what is evil and sinful, that must we impute to our own fault, according also as it is not of the nature which we have received of Eve [by our first creation] whereas we be so inclined to confusion if we trust our own wit: we can not say that that cometh of our first creation: I say we must not impute it unto God: For God created us after his own Image, and that Image was marred by the sin of Adam. And so it behoveth men to acknowledge their own fault, and to yield themselves guilty before God, for this disfiguring of ourselves, and for turning his light into darkness. But by the way here is yet one other point to mark: which is that in the midst of our ignorance and of all our error and superstitions, our Lord doth hold us still convicted and bound unto him in an inestimable bond, for that he advanceth us above the brute beasts, by leaving us some discretion imprinted in our hearts too discern good and evil. And this is it which Saint john meaneth by adding in the forealleged text, that the light shineth in darkness: as if he should say, although sin have so perverted men's understanding and as it were utterly defaced their nature: yet notwithstanding God doth still enlighten them in such wise, as a man may perceive some print of the first creation. Although then we have not the thing that was given at the beginning to our father Adam, nor scarcely hold any little portion of it: yet aught we well to perceive that God hath given us an inestimable benefit, in that it hath pleased him too make us men, and to separate us after that sort from brute beasts. See here, how that from the greatest to the lest, no man can have occasion to murmur against God. For we must always come to this point, to inquire what are we? What have we given unto God? What can we allege unto him why he should be bound unto us? Nothing: but contrariwise it behoveth us to yield unto him, that for as much as he created us after his own Image, and made us men, therein we are exceedingly bound unto him. And therewithal let us mark, that as now if God put a difference between man and man, we have no cause to grudge against him, as we see these fantastical persons do, who if a man speak to them of God's election, and tell them that he chooseth unto salvation whom he thinketh good: they kick and winch against it saying, how so? Were it any reason that God should hate his creatures so? Were that indifferent dealing? Yea? As who should say that God were tied to men, and had no authority at all over them. Seeing it was in God's choice and power to make us brute beasts, & yet he hath printed his Image in us, and given us a far higher dignity than to them, why should we grudge as now against him, if he put a difference between man and man, and do it by his own secret ordinance, without making us know any other cause than his showing of his goodness? For seeing that he hath not made a man a beast, whereas he might have done it: if he do love him in his own nature, have we cause to grudge against him? Not: we see then that such as rail at God's election are out of their wits, specially seeing it behoved them to return to this matter which is showed us here: namely that it was known, even unto the very Paynims: for it appeareth that even among the paynim some have used this manner of praising God. Therefore such fantastical heads, must be set to school to the Infidels: for they are not worthy too have their maliciousness (which is matched with such pride against god) reproved by the holy scripture. And further, if the consideration of the benefits which God hath bestowed generally upon all mankind, aught to provoke us to magnify him: have we not so much the greater occasion to do it: and to call upon him with thanksgiving for the benefits which we have received of him, in that he hath given us much more: that is to say, in that he hath reformed his image in us, offered us his word, and showed himself more familiarly unto us? therefore here we must proceed by degrees. first we must understand, that seeing God hath inhonored us by making us his creatures, we are already bound unto him though there were none other cause. But when he hath preferred us before the brute beasts, yea even of his own mere goodness without finding any cause why in us: that is yet another thing wherein he hath showed himself more loving. And when we come to seek him, such knowledge must make the way for us, & open us the gate. Behold I come too my God, and in what manner do I seek him? Not only as him that hath created me, but also as him that hath uttered a fatherly love towards me: For I am created after his own image and likeness. What is the cause that he hath advanced me above the brute beasts? Is not this then a sufficient matter and occasion of boldness to come unto him? And furthermore if I be scourged by his hand, is not the foresaid reason enough to assuage our miseries, how grievous so ever they seem to be. That is to wit, that seeing we have received benefits at God's hand, aught we not to suffer ourselves to be chastised by him, if he list to use roughness towards us? Thus it is Sugar, (as I may term it) to season our sorrows withal, when we call Gods benefits to remembrance, in the time of our affliction, by acknowledging and saying: Very well, I am a mortal creature, and God hath put a difference between me, and the brute beasts. Howbeit moreover I have been baptised in the name of our Lord jesus Christ: and that is a second mark, which he hath set upon me, to show me that he is minded to keep me in his stock: howbeit as much as in me is, I have defaced my baptism, I have been a faithless wretch: and yet behold, my God hath drawn me back again to himself, he hath enlightened me in the midst of the thick darkness wherein I was: Verily I was plunged to the bottom of hell, and my God hath reached me his hand, and jesus Christ the daysun of righteousness doth so enlighten me, that in beholding his face in the doctrine of the Gospel, I see the gate of Paradyse opened unto me. Seeing then that our Lord cheereth us in such wise, have we not good cause to magnify him, and to humble ourselves before him? But now let us see how many there are to be found that do so. True it is (as I have declared already) that such as are overpressed with miseries and calamities will cry unto God. But after what sort? Have they thoroughly considered aforehand how much they are bound unto him? have they made their way, by acknowledging the benefits that they have received? Not: But clean contrary. So then forasmuch as men acknowledge not God as their maker, nor call to mind the benefits which they have received of him without ceasing, and specially seeing they acknowledge not that he hath created them after his own image: we must no more think it strange though God suffer us, to pine and whither away in our miseries, and we perceive no help at his hand: For we are not worthy of it. Thus ye see what we have to mark in this text. But now what must we do on the contrary part? For as much as the holy Ghost doth here by the mouth of Eliu reprove men for their frowardness, and tell them that if God do not comfort them nor deliver them from their adversities, it is because they seek him not in truth: let us be well advised too make Gods former benefits our shield to set against the adversities that oppress us, saying: True it is that this affliction is so bitter, that if thou look no further, it were enough to tumble thee into despair: But hath not thy God showed himself a father towards thee? and that, so many ways as thou must needs feel his favour and goodness. Then behoveth it thee to shut up all thy senses in it, and not to suffer thy affections to debate overmuch. Behold (I say) whereunto it behoveth us to come. And furthermore when we have well bethought us of God's gracious gifts, let them serve us to double use. The first must be to certify us that we shall not be disappointed in our praying. For seeing that God hath already showed himself beneficial towards me before I was borne, and continued the same all the time of my life, and that his goodness is an infinite thing: Should I doubt that he will not hear me when I come to call upon him? ye see then how we aught to take God's benefits to persuade ourselves that we lost not time in seeking unto him. Again, the other point is, that we must arm ourselves with patience. Therefore when we think so upon God's benefits: let the same serve to comfort us, in the time of trouble, and let us not be so malicious as to grudge against him, but rather let us think thus. Seeing my God hath created me, is it not reason that he should have all right over me, and that he should govern me at his pleasure? Then if we come to refer ourselves after this sort unto God's goodness, we shall not cease to submit ourselves unto him for any affliction that he layeth upon us. And why? For we have received benefits at his hand, and therefore we must not now presume to pluck our heads out of his yoke. Thus ye see the two things whereunto it behoveth us to apply the knowledge of God's benefits, if we will call upon him in truth.  
Now let us fall down before the face of our good God, with acknowledgement of our faults, praying him to make us feel them better than we have done: and therewithal to open our eyes, that we may not be so dull-headed as too forget or despise his benefits: but may magnify them according to their worthiness, and think upon them in such wise, as we may be provoked by them to serve and honour him, and to walk advisedly according to his good will, and take such example of the chasticementes that he sendeth to our neighbours, as the same may serve us for corrections, and that if it shall please him to chastise us in our own persons, and to make us feel the strokes of his hand as we have need: he will turn all too the furtherance of our salvation, so that in passing through all the troubles of this world, he may strengthen us continually with his power, until he receive us into the everlasting rest, which he hath prepared for us in his kingdom. That it may please him to grant this grace not only to us, etc.   

The Cxxxviij. Sermon, which is the third upon the xxxv Chapter.  
12 There they shall cry, and God will not hear them, because of the pride of the wicked.  
13 Surely it is but vanity: God heareth it not, nother doth the Almighty regard it.  
14 Thou hast said he seeth thee not, there is judgement before him: wait for it.  
15 But now his visiting is not in anger (or it is nothing to his visiting in his wrath) nother punisheth he greatly in anger.  
16 But job hath opened his mouth in vain, and multiplied words without understanding.  
FOr as much as the first sentence which we have now rehearsed, aught to be joined to the matter that I handled yesterday, it behoveth us to bear in mind what hath been declared: which is, that when God heareth not these that are in trouble, he showeth that the blame of it must be wited upon themselves, because they come not to him with a right and pure heart, according as Eliu hath declared that when we come to seek God, we must consider the benefits and gracious gifts that we have received at his hand: for else we can not trust in him. What is the foundation of our faith? the free promises that God hath given us. But yet the experience that we have of his goodness, is a confirmation of the thing that we know by his word. And so, they that have not conceived the taste of his benefits, can not come unto him but with hypocrisy. Moreover when we know not how much we are bound unto God, it is impossible that we should be patient to obey him, and continued quiet without murmuring against his william. Therefore Eliu addeth now, that there they shall cry: as if he should say, very well, it is true that men shall cry unto God when they be troubled: but in what plight are they? Come they before him so minded as they aught to be? Not, nothing less. For they think not not at all of the benefits which they have received at his hand, nother do they profit themselves by them, to settle their trust upon him. So then men shall cry out for anguish, but they shall not come at God, there is no openness in their heart: and therefore if God hear them not, we must blame their own sins for it, and not say that God hath forgotten the world, and doth not his duty, or that he is as it were asleep. Therefore when men seek God in truth, he is near them, and his hand will soon show itself to succour them. But so long as they howl like wild beasts, and look not right forth to the mark which they aught to aim at: their crying shall be to no purpose: let us mark well that at this day God will not hear us (at leastwise to make us feel his help) though we storm never somuch in crying, if we stand not upon a sure ground. And the chief point is, to know him for such an one as he showeth himself: namely a father and saviour, and to rest upon his goodness even by calling too remembrance the records which we have erst felt thereof, to the end the same may give us courage to seek him as we aught too do. And then no doubt but we shall soon find him, yea we shall not need to make long windlasses: For he will come before us. And so we see that prayer consisteth not in ceremonies, but in the rightness of the heart afore God: yea and not only the feeling of our miseries must make us too desire remedy of them, but also we must through faith desire him to show himself our father and saviour: And that faith being grounded upon his promises, must also be confirmed with all the good tokens that he giveth us. And when we shall have found by experience how good and merciful he is: we must be able to apply the same to our own instruction, that we may be rightly fenced. And furthermore, in requiring God to be merciful unto us, we must bring him the sacrifice of praise for the benefits wherewith he hath bound us unto him already. Now after that Eliu hath said so, he addeth, that such as took not hold of God's providence, said, tush all this is but vanity, God heareth not, nother doth the Almighty regard. This objection is made in the person of the unbelievers: For although it be told them that God doth justly leave men weltering in their own wretchedness, because they come not to him with faith and obedience: yet notwithstanding they cannot conceive the reason, but imagine foolishly that God heareth not, and that he seemeth to let the world go at havoc, and that things are ruled here beneath by Fortune. You see then that the faithless do with a brutish and sudden conceit, catch hold of the thing that is showed to their eyes, without further discerning: as though we were loath to consider any further reason, than that which cometh next to hand, and would say, O, I see that yonder man hath done such a thing. Yea, but thou must seek further, and understand the reason of it. Not marry, I will not be inquisitive. Is not this a wilful bereving of ourselves of wit and reason? Is it not a shetting of our eyes against the light? Even as much do the unbelievers. They see that God heareth not those that cry: and thereupon they fall to storming, yea and to accusing of God. And therefore no marvel though God make not his succour and favour to be felt of such as do nothing but chafe in their adversities, and yield him not any obedience, ne seek unto him with such mind as they aught to do. So then, god hath just cause to let men perish after that manner: And why? Because he calleth them to him, & they come not to him the way that they aught to do. If a man tell the faithless these things: they shut their eyes and think not upon them. Is it not as much then as if they said there were no providence of God at all, and that he had no regard of us? Is it not an utter burying of it? And yet nevertheless, that is the thing whereto our fleshly reason carrieth us, if we be not restrained with the bridle of lowliness and modesty, too deem of God's works and judgements according as his word showeth us. This then is rehearsed now by Eliu in the person of the unbelievers, and it is not for naught that the holy Ghost hath set down such a blasphemy. For it is to the end that every of us should bethink himself. We have the seed of such frowardness in our nature, that we be (at every braid) carried away with this rage of chafing against God, to conclude that he doth not his duty. For as much then as our stomach is full of much pride, and we pass our bounds so far as to overthrow all reason: that is set afore us, to teach us to humble ourselves, when we come to judge of God's doings and ordinances. Wherefore let us not give bridle to our nature, but hear God speak▪ and way well the reasons that he bringeth. And above all things let us mark well what Eliu joineth with it here: For after the making of the said objection, he addeth: although thou sayest, God seeth not: there is judgement before him, look thou for it. Here Eliu remedieth the said frowardness which hath been discovered, to the end we should bethink us of the evil that is in us, and give it over. True it is that these words are as it were crazed by reason of their shortness. And because it is set down thus, Behold thou sayest, or else albeit that thou say, he shall not see it. This saying may be taken also in the person of job: as though Eliu upbraided him too have thought thus: Thou shalt not see God, nother shalt thou know what he is. But when all is well considered, the sentence must be knit together, and therewithal it must also be distinguished thus: Although thou say then, he shall not see it. Hereby Eliu signifieth that men advance themselves too much, and that they aught to consider their rudeness and small capacity. For it is not in them to see God, that is to say, to search him to the bottom. True it is that we must always look unto God, howbeit we must first beseech him to give us eyes: And furthermore also we must behold him in the glass that he offereth us, that is to say, in his words and in his works, and we must walk in such sobriety, as we must not be desirous to seek more than is lawful or than he giveth us leave to do. There is then one manner of seeing God which is good and holy: which is to behold him so far forth as it pleaseth him to show himself unto us, and to distrust our own understanding, so as we desire too be enlighten by his holy spirit, and not overcurious and presumptuous to know more than he permitteth. But if we will look God in the face, and not suffer any thing to be hidden from us, but will enter into his incomprehensible determinations, even to the very bottom of these depths: it is an intolerable pride, and men do utterly confounded them selves by it. Then let us learn what mean we must hold to see God. We must not go to it with overmuch hast, but we must be sober, knowing the small measure of our understanding, and the infinite highness of God's Majesty. Furthermore, seeing he hath declared himself unto us, so far forth as he knoweth it meet and convenifor our welfare: let us hold us content with the knowledge that he hath given us, and not fall to ranging here and there. Mark then how Eliu sayeth now unto job, although thou say, I shall not see it: as if he had said▪ thou art overhasty to speak, and thou thrustest thyself further in than thou shouldest. For consider what thou art, and consider what God is, and cast down thine eyes, and forget the pride that is in thee. And afterward he addeth, there is judgement before his face: or judge thou: For the saying may be set down two ways. If we take, judge thou: It is an exhortation to humility and repentance, as if Eliu should say, wretched man I see thou liftest up thyself against god, & what maketh thee to do so, but because thou judgest not thyself? Therefore enter into thyself, and look upon thine own wretchedness, and then will all thy pride be plucked down. Thus ye see the remedy that is given us here by the holy Ghost, to reprove us when we run astray, and have through our unbelief conceived any wicked and hasty imaginations against God. For if we will be brought into the right way, we must go down into our own selves, and examine our own ignorance and sinfulness, and then shall we be ashamed, and forget the wandering conceits wherewith we were carried too and fro▪ Lo what sense and doctrine we aught to gather of this saying, if we take it to be set down, judge thou. But the very true meaning of this Text is, that there is judgement before God. And therefore Eliu concludeth, that men should look for it. Here is a counterviewe between the face of God, and our sight: as if Eliu should say, that God ceaseth not to be righteous although it appear not unto us. Then if we will know that God governeth the world, and ordereth all things uprightly: we must not measure him by the things that we perceive. And why? For God's judgement it to high for us, and we can not reach unto it at the first braid. Therefore let us mark well that God seeth what is good and rightful, whereas we are most commonly blind. What is to be done then? Nothing else, but even tarry, according as the faithful man must be fed with hope that he may yield himself peaceable and obedient unto God: and we know that it behoveth us to hope when things are not visible to us. Now have we the natural sense of this text: It remaineth that we apply the same to our own instruction. Although thou say thou shalt not see it. This showeth us, that we must not have our tongue at liberty to shoot forth whatsoever we think concerning God. But we must bridle our tongues, and hold our thoughts as prisoners, assuring ourselves that God intendeth to keep us in humility by concealing the reason of all his works from us. Therefore let those that will not be condemned by the spirit of God, take heed that they rush not out too far. Mark that for one poyet. And why? It aught to be well considered, that we be not able to see God: howbeit (as I have said already) true it is that God granteth us the grace and privilege to show himself unto us, howbeit that is but so far forth as he knoweth too be expedient for us. God being invisible of himself showeth himself in a glass so far as is convenient for us, that is to wit, in his word, and in his works, but yet must we not be to inquisitive of him. And this is also the cause why he sendeth us always to the mean, which he hath hold, to allure us to know of him. For he knoweth our overboldness, and also the fickleness of our wit, and that we be so unconstant as it is pity to see. Truly they are two great vices, when men are so overhardy, and also have so disordered lusts. On the otherside, there is ignorance or rather beastliness, and moreover also frowardness. And therefore we have need to be restrained by the mean that God hath given us, which is, too be contented with the things that are contained in the holy scripture: assuring ourselves that we shall be no more in danger of straying, if we follow that way without stepping out of it, and consider Gods works, not to judge of them after our own fancy and liking, but only by hearing what he telleth us by his word, and by suffering ourselves to be taught at his mouth, so as we desire to have none other cunning but that. And furthermore, for as much as it is said, that our Lord jesus Christ is the lively image wherein to behold whatsoever is good and convenient for us to know: let us rest there, according also as it is said in another place, that all the treasures of wisdom and knowledge are laid up in him. Then let us mark well that we be blind wretches, and that if we will inquire of God by our own wit, he shall be hidden from us, and we shall never come near him, and much less be able to come at him. And therefore we must learn to condemn ourselves utterly, confessing that there is nothing in us, but mere brutishness. Have we once acknowledged that? let us pray God too enlighten us by his holy spirit, that we may not be full of presumptuousness and pride, to say, I am able to seek them of myself. Let us keep ourselves from such devilish presumption and let us humble ourselves before God, praying him to enlighten us. And herewithal also, seeing he hath ordained his word to be the mean to show himself unto us: let us be as it were tied to it, and not attempt to pass beyond it. Thus much concerning the first point that is showed us here. Now let us come to that which is said, that there is a judgement before his face, and that we must wait for it. I have touched already, that we must not esteem God's judgements by our eyesight, for that is too short: and it is so dim as it is pitiful. What then? Let us understand that God dwelling in unapproachable light, as the Scripture sayeth) reserveth too himself the knowledge of the things which are to profound for us. Therefore let us conclude that God is righteous although we see it not, and that whensoever we find his doings strange, and are offended at them, we must think thus: wretched creature, thou hast eyes in deed, but they are too dim, yea and they are stark blind, and although thy God enlighten thee, yea even with some good portion, yet will he still restrain thee, to the end thou mayst do him the honour to confess that he is righteous. Seeing then that thy wit and understanding are so weak: what a thing were it if thou wouldst comprehend the infinite wisdom of God? Therefore refer the things unto thy god which pass thine understanding: for thou seest not the reason in that behalf until thou bear well in mind, & fully believe this lesson in thy heart, that there is judgement before the face of God. Mark I say how it behoveth us to correct the overboldness that is in us, to the end we may confess that although we might seem to have cause to enter into disputation against god: yet notwithstanding he seeth the things that are hid from us. And this is the comparison of the contrary things that I spoke of even now. Then whereas it is said that there is judgement in God's sight: it is also declared unto us, that it is not in our sight: as if Eliu should say, God seeth, and not men: God knoweth, and man is ignorant. Will we then reserve unto God his due honour? We must rid ourselves of the vain presumption wherein we are puffed up by nature: for we would be to wise: and we are always tickled with this devilish lust of desirousness to inquire of the things that belong not unto us. Therefore let us be contented to glorify God, yielding unto him that which is his own: namely a wisdom that surmounteth all our understanding & capacity. But it is impossible that this should be done, without hope for that is the stay that holdeth us in the obeying of our God, and the thing that nourisheth us in modesty & lowliness: and out of doubt if we hoped not that things should go better, and that God would give them such an end as we cannot now perceive: it is certain that our minds should never be quiet. Then let us mark, that if we will give God the glory which belongeth unto him, by confessing him to be righteous: it behoveth us to be hopeful. And although things go amiss, so as all is in a broil, and it seemeth that heaven and earth should be confounded together: yet must we rest upon the promises that he hath given us, which are, that for as much as he turneth the darkness into light (as he hath showed in the creation of the world) and knoweth how to draw good out of evil: he will so dispose the things that seemed to be utterly out of order, as it shall be perceived in the end that he hath a wonderful wisdom. Nevertheless, that is not at the first brunt. Therefore here is a good doctrine & warning namely that we must not judge of things at the first sight: (for that were too hasty and rash a judgement) but hope must go before us, and be as a lamp to show us the way. And what is the oil of this lamp. That is to say, how are we enlightened by it? By sticking to God's promises. For if we wait patiently till God work according as he hath spoken with his mouth, and until his hand utter itself in convenient time: then shall we learn to be modest, and to glorify him, by confessing him to be righteous in all his doings: notwithstanding that we be troubled here, and seem to be in the midst of many gulfs. And this is the true study of Christians. Furthermore, mark here how we be now adays so easily carried, or rather utterly driven out of the way, because we have no settledness, but are tossed with unquietness, yea even with boiling unquietness, so as we would have God to make haste according to our fancy. If he do not things as we imagined in our mind: it seemeth to us that all things are forlorn and past recovery, because we understand them not. For so long as we think but upon ourselves it causeth us to be out of patience, and there is no obedience at all to be found in us: and therefore so much the more doth it stand us in hand to put this doctrine in ure. So then when we see all things in hurly-burly, so as God seemeth to have shut his eyes, and to have turned his back upon us: let us understand that it is because of our sin. Yet nevertheless, let the same confirm our faith, and let us be quiet, assuring ourselves that it is God's office too enjoin us silence until convenient time be come, yea and until he know it too be convenient. For it is not for us to bind him to the stake, and to say, this thing must be done after this manner, and that thing after that. But we must learn to repose ourselves in God, and then shall all pride be beaten down, so as we shall think all Gods doings too be good, rightful, and just, although they seem strange to us at the first sight. Thus ye see what we have to mark in this text. Now Eliu addeth, that Gods present visiting or punishing is not in his anger: and that he knoweth not in multitude greatly. Truly this text is somewhat hard, but the plain meaning of it in effect is this. That although God do now show himself rough and sharp: yet notwithstanding if we knew how dreadful and terrible his wrath is, we would say it is none of the things which we see in this world. And why? For he will not examine things to the uttermost. He searcheth not things too deep: he doth but only pass over them, and as it were with a glance (as men term it.) Hereby Eliu meant to show, that when we be afflicted to the uttermost, so as God seemeth to thunder in such wise upon us, as if he would overwhelm us: it behoveth us to consider what his wrath is, and that if he would utter it too the full, it were able to destroy, not only some one man, but also a hundred thousand worlds, yea and to consume them utterly, and to bring them to nothing. Ye see then whereunto we be brought by the holy ghost. Furthermore it is a very profitable admonishment, too assuage the afflictions that God sendeth us. For what causeth us too think that we be tormented out of measure? It is because that to our seeming God could not do worse: and we can not offend God more on our part, than when we conceive such an opinion of it. So then according to that which I have showed, let us learn to consider what Gods wrath is, that is to say, how dreadful it is. And although he show himself very rough towards us: yet notwithstanding let us assure ourselves it is not the hundred part of that which we should feel, if he would execute such rigour upon us as we have deserved. seeing then that we may know that god's wrath is such as is able in one minute of an hour to destroy a hundred thousand worlds, and that neither men in earth, nor Angels in heaven should be able to abide it, but heaven and earth, and all that else is beside, should be melted away like snow, yea and be brought utterly to nothing we aught to humble ourselves, notwithstanding that god deal sharply with us, and sand us very rough punishments. Much more than aught we still to be patient, seeing that god spareth us, & beareth with us. And in good sooth have we not cause to give him thanks, seeing he uttereth not his wrath against us as we are worthy? Is it not a sufficient matter to give us heart, and to cheer us up thoroughly in the midst of our afflictions, when we consider [and can say in ourselves] true it is that I am as good as overwhelmed, and it seemeth to be God's will that I shall utterly perish, but yet is his rigour nothing so great upon me, as I might feel it, if he had no respect of my feebleness? For as much then as my God beareth with me, I will trust in him, and not cease to seek him: for he giveth me still some sign that I may have entrance too come unto him. Behold I say, how we have cause rather to bliss God in our afflictions when we know that he beareth with us. And therewithal also we be taught to trust in him, seeing that he openeth us the gate to the end we might still ask him forgiveness of our sins, and beseech him to have mercy upon us. And therefore let us weigh well these words of Eliu when he saith, that Gods present punishing is nothing in respect of his wrath: wherefore we must not say, what? The misery is great, and I can endure no more. It is certain, that if a man have an eye to God's wrath, and compare it with all that can be endured in this world: he shall find that in very deed all that can be laid upon us here, is nothing to it. Now seeing that all is nothing, and that God searcheth us not with extremity, but passeth over us lightly, and as you would say glancingly, so as he maketh a countenance to try us, but examineth us not straightly, because we be not able too bear it: let us learn to restrain our murmurings, and if our flesh provoke us to impatiency (as we be overmuch given unto it) let this remedy serve too correct that vice. How now wretched creature, what intendest thou too do? Wilt thou spite thy God? Thou seest that he beareth still with thee, thou haste provoked his wrath so sore, as thou mightest well deserve to be rooted out of the world a hundred times: thou art worthy to be drowned in the deep of hell, and yet thou seest that he maketh his sun to shine upon thee: he nourisheth thee with his bread, and maintaineth thee in this present life, at his own charges: Thou art not worthy to be in the number of the works which he hath created, and yet he giveth thee respite still to return unto him. When we think upon these things, we have wherewith to comfort ourselves, that we might not be too much cumbered with impatiency. Thus in effect ye see the doctrine that we have to gather in this text. And heerewithall let us mark, that although our Lord do not now visit us in his wrath, nor examine things to the uttermost: we must not thereupon fall a sleep: for the great day will come, wherein nothing shall be forgotten. As now God winketh at things and punisheth not the wicked: they take liberty, as though they were scaped out of the judges hand, and should never yield an account: but they shall pay dear for the time, when they shall so abuse his patience, which would allure them unto goodness, by giving them respite to amend. Seeing then that the wicked do so mock at God: horrible vengeance must needs fall upon their head in the end: and that shall be at the great day. Furthermore if God spare us, let us not cease too be watchful: and if he chastise us, and beat us with his rods, let us always consider how terrible his wrath is, and thereupon conclude that he doth but summon us. And why? Too the end we should prevent his last judgement. Therefore let us always think upon the great day, and not tarry till we be taken tardy with the coming of our Lord jesus Christ: but let every of us condemn himself, when God stirreth us thereunto. Furthermore let us always bear in remembrance, that God is oftentimes mindful of mercy in the mids of his displeasure: and that the same is the cause, why he examineth not the great multitude of our sins. For how great is the multitude of our sins? I pray you if every man would examine himself as he aught to do: should he not find an infinite number of sins in him, yea and of so heinous offences as would utterly dismay him. But the cause why we consider not the greatness of our sins, is our hypocrisy which hindereth us, and keepeth our eyes blindfolded. But if a man would examine himself thoroughly: he should find himself a hundred thousand times confounded, before he came half too his ways end. For God seeth much more clearly than we do. When we have spied one fault, God will spy out a hundred thousand, yea even of millions: what shall the heavenly judge do? So then let us mark that God forbeareth us of his own mercy, to the end he would not try us in the multitude [of our sins] that is too say, not search us to the uttermost. And Eliu saith expressly here, in multitude greatly [or in great number] to signify that it were impossible that any creature should stand out, if God of his goodness did not spare them, and continually abate the rigour of the punishments which we have deserved by our sins. And hereupon (as I have said already) we must needs think that there is a far other judgement, than can be perceived in this world, howbeit we know it not as yet, and God beareth with us. And when we be come to the lowliness too condemn ourselves, and to crave forgiveness at his hand, let us not doubt but that when we shall appear before his judgement seat at the latter day, all our sins shall be wiped out there: and let us understand that the examining of us, which he doth now put us to in part: to the end he may not examine any thing at all at the latter day, and that the remembrance of our offences may be so abolished, as they may not come to accounted before him, but that we may be received there as righteous, as though there had been nothing in us, but all innocency and soundness. You see then that it behoveth us so to apply this doctrine to our use, as we may learn so to walk in hope, as we may always go forward to the coming of our Lord jesus Christ, and also profit ourselves when we see that our Lord showeth us tokens of his wrath and vengeance as at this present: Alas, what calamities are to be seen through the whole world? And we might say that God is utterly alienated from us, if we had not his doctrine to fence us withal. Surely when we do thoroughly consider the outrageous iniquities that reign every where: it appeareth plainly that God beareth with the world, and proceedeth not with such rigour as men have deserved. Therefore let us learn hereby to return unto him with the better heart, not doubting but he will receive us. And besides that, let us hold our thoughts and affections fettered and bridled: And for as much as Eliu hath here condemned all wicked thoughts, wandering words, and false imaginations: let us beseech God, first to cleanse our hearts from all the wicked fancies wherein we be too much entangled, and therewithal to bridle our tongues, that we may not utter any thing but to his honour, according to the request which David maketh saying: Lord open thou our lips, that my mouth may set forth thy praise. So then we have good cause too pray God so to govern both our minds and our tongues, that all our thoughts and words may be to his honour. For if David who was so holy a Prophet, needed to crave this at his hand: what had we need to do, which are so evil taught? Seeing it is so, let us be well advised that whensoever we think of God, we esteem him good, wise, and righteous in all respects: and that when so ever we speak of him, it may be too call upon him, and to yield him thanks for his goodness, which he maketh us to feel in these days, waiting till we be filled with it to the full.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him to touch us so to the quick, as we may learn to return better unto him with true repentance, so bethinking us of our life paste, as we may amend it hereafter, and henceforth learn to give ourselves wholly too his service, in following his holy commandments as they are showed in his law, whereby we aught to rule our whole life. And so let us say, Almighty God our heavenly father, we acknowledge and confess, etc.    


The. Cxxxix. Sermon which is the first upon the xxxuj Chapter.  
ELiu spoke again and said,  
2 Hear me and I will argue with thee, for yet have I words to speak of God.  
3 I will extend my knowledge a far off, and prove him to be righteous which made me.  
4 My words shall be void of untruth, and the perfect of knowledge shall be with thee.  
5 God being mighty, yea being mighty in strength of mind, envieth not, [or rejecteth not.]  
6 He quickeneth not the wicked, but giveth judgement to the afflicted.  
7 He will not turn away his eyes from the righteous.  
THey that had heeeretofore upheld that God leaveth no sin unpunished in this world, are beguiled, as hath been declared more fully already. And sure we see that God reserveth the punishment of many faults, to the end to make us look the further. For if he should as now execute a full judging wherein nothing were missing: we should have no occasion to hope for the coming of our Lord jesus Christ: he should have no more to do in judging of the world: for all would be done afore hand. So then Gods punishing of sins in this world, is not at all times, nor all after one rate: It is enough that he giveth us some tokens and marks that he is judge of the world. The like also is perceived in maintaining the godly: It is said that God governeth his servants, and is the preserver of those that commit themselves unto him: and that he delivereth them from all their adversities: yea, howbeit that is not done in such wise, but that he suffereth the godly to be now and then afflicted: yea, & seemeth not to be minded to succour them though they call upon him. Therefore it behoveth us so to acknowledge God's providence, as we consider that he reserveth many things till the last day. And this is the matter that Eliu should treat of here. This Chapter than importeth none other thing, but that if we open our eyes, we may easily see that God holdeth the bridle of all worldly things, and showeth himself to be careful over us. True it is that we see not so perfect and good a state as were to be wished, not, it is far wide of it. Howbeit the reason is apparent: namely, that God is minded too exercise us here with main battles, and again, that he intendeth too draw us further, namely too make us too know that a day will come, wherein all things shall be established again, so that whereas things go amiss as now, it is too the end, that we should be the more provoked too desire the appearing of the Son of God, too set all things in order again, according as it is his office, and as he hath promised so too do. But before Eliu treat of the foresaid matter, namely that God governeth the world, and disposed things in such wise, as his justice is showeth by experience: he useth here a Preface. Hear me (sayeth he) for I have yet matter too speak concerning God. And what matter? I will extend my knowledge a far (sayeth he) to prove that ●e which made me, is righteous. Eliu in saying that he had yet to speak of God: showeth that a faithful man must not give over the maintenance of God's quarrel, too the end to stop their mouths, which murmur against him, or blaspheme him. And truly if we had but a little piece of the zeal that is commanded us in the holy scripture: we would be much more earnest in maintaining God honour than we be. It is said in the Psalm, that the reproaches which are offered unto God, aught to light upon our heads, and so touch us, as we may feel them at the heart, and be more grieved and sorry for them, than if men did us all the outrage that were possible to be thought. For who are we? If we were a hundred times misused: aught our own honour too be so much set by at our hands, as the honour of God? No. But yet we see the contrary, so as if any of us be defamed, by and by he will revenge himself, or at leastwise seek justice, and is never contented till his honour be repaired, and yet his honour is nothing. For what are we? But as for the name of God, that shall be rend in pieces: one shall villaynously scoff at it, another shall spew out cursed blasphemies against it, and a third shall rail at it: And this gear passeth and slippeth away amongs us, no man is moved at it, and if we speak but one word against it, we think we have done more than enough. Therefore when we suffer God's doctrine to be slandered, his Majesty blasphemed, and his name run in men's mouths with reproach: therein we show that there is not one drop of good zeal in our hearts, and this cowardliness of ours, deserveth that God should disclaim us for his children. For if we took him for our father: could we abide that men should advance themselves after that sort against him? A child that is of a good nature, would cover the reproach of his carnal father, although he were of no value. And what shall we then do, when the matter concerneth him that is the wellspring of all righteousness, and the king of glory, and which deserveth all praise, as the scripture speaketh, and as the effect itself showeth. Then if we claim him for our father, and yet notwithstanding have our mouths shut when men go about too pervert his truth, and his name is reviled, and too be short, he is made an open scoffingstocke, and we be not touched nor grieved at all with it: are we worthy too be acknowledged for his children. So then we aught too mark this Text better, where it is said, that there is yet more too he spoken of God. This word yet importeth that when a faithful man hath set himself against the wicked which impeach God's honour, he is not discharged for showing only that he consented not unto them: but as much as in us lieth, we must too the uttermost withstand and resist those that offer wrong unto God, and go about to diminish or deface his glory by any manner of means. We must I say, be their enemies to the uttermost, and never give over the battle, in so holy and just a quarrel. But in the mean while, we see the wicked are always ready to maintain evil caces: and in these days the wickedest man shall find most bearers and bolsterers, insomuch that a man might conclude, that if he will be favoured and borne out, he must give himself too all evil. And again every man will cell his conscience and his tongue for a little good cheer or some other such corruption. These things are manifest, and yet in the mean while, they which say, they have some zeal of God, are dumb, and dare not open their lips. Seeing then that these villains are so outrageous: I pray you shall there need any other record too condemn those that have had no courage and stoutness too maintain God's honour, than the wickedness that is seen in the wicked, in that they do so link together in all evil. Thus as for goodness, ye shall not find a man that will hazard himself for it. The wicked may spite God in their maintaining of wicked matters, under the colour of some present that shall be given them: and in the mean while, no man shall have the mind the maintain goodness. Therefore let us learn to be more zealous of God's glory than we have been. And first of all, when we see men go about to overthrow the good and pure doctrine: let us show what faith there is in us, and make confession of it, by withstanding Satan's lies, and such as seek nothing but to bring troubles and stumblingblocks into the Church of God. That is one point. Again, do we see God scorned and dallied withal, and men talking of the holy Scripture to bring all religion in disdain? Let us be inflamed with a holy anger, for it is a cause which aught too move us, and grieve us, when we see God's honour wounded, and his religion misused. So then let us show that we have yet too talk of God. thirdly, when we hear blasphemies flying abroad in the streets, or in the markets, or in vittayling houses: let us labour to resist them to the uttermost of our power, that we may rid and cleanse away such abomination from among us. Wherefore as much as in us lieth, let us not suffer God's name too be reviled. And for a conclusion, whensoever we see any evil reign, let us cast a stop before it, and labour too amend it, and then will God do us the honour too acknowledge us for his Proctors and Advocates. But if we do otherwise, we give Satan the upper hand, and are guilty of betraying the name of God, for that we made no account of the thing which is principal, and so aught too be taken. This is it which we have too mark upon the words where Eliu sayeth: that yet he bathe still too speak of God. afterward he goeth forward with the same sentence, according also as it is a case well worthy that the faithful should employ themselves in it too the uttermost, yea and strain themselves above all their forces, for when he sayeth, that we will extend his knowledge a far: thereby he showeth, that when we speak of God, we must lift up our minds higher than our natural understanding mounteth. And in good sooth, shall a man ever attain unto God, if he judge according, to his own fancy and fleshly reason? No. But we shall rather darken his glory. So then, if we will glorify God, let us learn too reach out our knowledge far and wide, according as example is given us here. And how? For a man shall never reach out his knowledge as he aught to do, too speak of God, except he know that his Majesty is higher than all our understanding, and therefore that he must be feign too come down to us, and too lift us up unto him. Thus must we humble ourselves with all reverence, too the end that God may lift us up too him, and show himself too us, and make us partakers of the doctrine which otherwise we could never attain unto. Yesee then how we must reach out our knowledge a far when we have to deal concerning God. Now, were this well observed, we should profit after another manner than we do, both by sermons and lectures. But what? As for them that come too Sermons, how are they disposed too receive the doctrine that is set forth? It is enough for them too come too the Church, and too show themselves there. And therefore they go their ways as ill as they came, or rather worse: for it is good reason that God should punish them with blindness, which do so despise the inestimable treasure of his Gospel. When men come thither lazily without any mind, and there fall into their dumps, and consider not that it is God which speaketh unto them, that they might do him honour, and receive the thing that is gone out of his mouth: are they not traitors to God, in yielding so little honour to the doctrine of salvation? That is the cause then why God blindeth them. When we read the holy scripture, either we will be proud, so as we do but overrun matters upon trust of our own wit, as though we were sufficient judges to determine upon all things: or else we mingle God's word with our worldly affections. And furthermore, we are so far off from reaching out our knowledge a far: that we be as it were forepossessed with our own fond and trifling imaginations, and with our wicked lusts, which hold us as it were locked and bowed down, so as we cannot lift up our heads unto heaven. That is the cause why we see so slender profiting: and that such as bear the name of faithful, know not what God is, neither do desire too know. Therefore let us learn by the example of Eliu, to lift up our knowledge, and to reach it out a far when there is any talking of God: and let us learn also to do him the honour, too dispose ourselves too look reverently unto him. For that also is an accomplishing of this saying of the holy Scripture, that God is near unto the lowly, and showeth himself too such as distrust in themselves, without challenging to them any drop of goodness as of themselves. And finally as often as we speak of God, let us not give our own brain the bridle, but let us learn to reach out our knowledge further, Eliu addeth, that he will prove him to be righteous which made him. Here we see whereunto all our talk aught to tend when we speak of God: namely to the maintaining of his glory. And what doctrine soever is referred to that end, we must hold it for good and holy: like as when men reason and dispute too diminish the honour of God, it is certain that there is nothing in them but frowardness, how fair colours soever they pretend. So then whensoever we speak of God, let us bear in mind to prove him righteous, that is to say, too yield him his duty, so as he may be magnified at our hands, and we acknowledge him such as he would be known to be, that all mouths may be shut, and have no occasion too mislike of him. Thus ye see that the talk which we aught to have concerning our God, must be to sanctify his name: according also us we desire in the prayer that we use every day. And Eliu addeth immediately, that his words shall be void of untruth, and that he will show unto job that his knowledge is perfect. Hear he protesteth that he will not mingle any thing with the good doctrine, nor go about too disguise it. And surely it is one point further which we aught to mark well, that when we open our mouth to treat of God and of his works and word, there must not be any mingling with it, but pureness must be kept, so as all that ever we speak be whole and sound. For as for him that mingleth good matter and evil matter together, what doth he else, but bring good meat, and well seasoned to the taste, which yet notwithstanding is poisoned? Even so is it with all such as make a fair show, and do indeed allege good and true sayings: and yet notwithstanding do interlace them with lies and errors. Let us mark well then that he which executeth the office of a Teacher, must not only regard to have good sayings, but specially endeavour too have this simplicity, that he neither add nor diminish any thing from God's pure doctrine. And therefore if we will have a well ruled faith, we must go by that line and take good heed, that in teaching, we use nothing too guide us, but the pure will of God, and that all our words be referred and conformable thereunto. But if we handle things otherwise, and deal not with such soundness and uprightness as God requireth, who (as we say) will have his word preached in singleness, I say if we have not that mind with us: we shall perceive in the end, that we have been out of the way. Hear than we be taught too receive the pure and holy doctrine as we aught to do, and too see that it be not mingled. For what a thing is it, too mingle poison with good drink or good meat? That is the thing which we have too consider in Elius words. And whereas he sayeth, that he will be perfect in knowledge towards job. It is of some men referred unto God, as if Eliu should say, that in the end job should perceive, that it was not for him too set God too school, as we have seen heretofore that he went about to do: not of set purpose, but because that by his murmuring it might seem that he would have ruled God after his own manner: and that because he contented not himself with his doings, he would have found fault with him, and have reserved his ordinance. For this cause (as some think) Eliu saith here, that God shall be found perfect in knowledge. howbeit this saying aught rather too be referred to him that speaketh: as if he should say, thou shalt perceive that I am a faithful teacher. His meaning then is, that forasmuch as he will speak in God's name, job aught well too admit his words, because he would not mingle nor add any thing of his own, but handle the true doctrine perfectly, even as he had received it of God. Therefore when a man that preacheth God, magnifieth his doctrine, it must not be taken as though he aduua●ced himself too much: for we must exalt God's truth above all loftiness, so as nothing may deface it. Thus ye see after what manner Eliu speaketh here. It is not to vaunt himself in his own person, but too the end that the doctrine which he bringeth, (according as it is of God) might be received, and every man humble himself under it. And doubtless it is a monstrous thing, when men fall too striving against it. Wherefore let us understand that there is such a perfection in it, as all the world aught too hold their mouths shut, and acknowledge that God should be so honoured when he speaketh to us, as every man aught to obey him. But now let us come to the general matter that is contained here. Hitherto Eliu hath used a Preface, and now he entereth into the pleading of God's case, and saith, that God being strong despiseth no man, Verily (saith he) that is of strength and courage. Hear he taketh a ground to separate God from men, and too take him out of their number, too the intent we should not think of him as of ourselves. For the very cause why we judge amiss of him, is for that we would always fashion him after our smallness, as who should say there were not an infinite difference of power betwixt him and us. Then if men go about too resemble God unto a mortal man, it is a defacing of his Majesty, and yet for all that, it is more than ordinary, insomuch that we find it in all caces by experience. If God use any rigour, we fall too surmising this or that, and take occasion too repined against him: and if he threaten us, we are not awhitte moved at it. For we bear ourselves in hand, that his anger will pass over. And what is the cause of so beastly a presumption? It is for that we discern not God from his Creatures. Also on the contrary part, when God promiseth too receive us too mercy, we cannot be persuaded that it is so. For we be letted and hindered by our own imaginations [which make us too think] what? I have offended him so much, and so much. We make him always like a mortal man, and therefore it is said in the Psalm, Look how far the Heavens are from the Earth, so far are my thoughts from yours. And he confirmeth the same saying by his Prophet Esay. How now sayeth he, think ye that I am angry after your manner? This serveth too show us, that although we have provoked him too the uttermost, yet will he be merciful still: and that although we be totoo unworthy, yet will he not cease too reach out his help unto us. So then we see that this doctrine of Eliu is not superfluous, but exceeding much for our behoof, because there are very few that can withhold from mingling God with men, so as no difference can be perceived betwixt him and his creatures, and yet notwithstanding it is told us, that there is greater difference between God and us, than there is distance between Heaven and Earth. Therefore we must not measure his thoughts by ours, nor speak any thing of him after our own imagination: For that were an utter perverting of all. Then let us rememberhowe Elius meaning is in effect, that God aught too be so exalted above all Creatures, as men may not presume too judge of him after their own natural reason, nor after the disposition of things which they see here below: but consider that he is a far other thing, and as far differing from us, as the day differeth from the night. And for proof hereof, he sayeth, that God being strong rejecteth not man. For what is the cause that a mortal man seeketh too hurt his neighbour, and puncheth him with his elbows too overthrow him, or to make him to stumble by some means or other? Even the envy and spite that one beareth too another, and also the fear that they have which maketh them too say, such a one may do me harm, and if such a man be advanced I shall be plucked back by it. So then, because there are so many infirmities in men, they are always afraid, lest their neighbours should be advanced too much. That is the cause why they are full of contentions and quarrels: That is the cause why they would always have them diminished that are in too great authority and credit. That is the cause why men labour after that sort too bring their neighbours low. Now let us see if we can find any such point in God. Not, not: For he is too great too envy us, he passeth not what men say. For could we either hurt God, or diminish his honour though we were never so great? There is no king nor prince that can advance his Throne above the Clouds: but as for God, he is above the Heavens, yea and above the Angels: and as for men, what are they? The Prophet Esay speaking of men's pride, when they would so advance themselves, sayeth that they are like Grasshoppers. Ye see that when Grasshoppers skip, they make a great leap, because their legs be long, but yet are they fain too fall by and by too the ground again, or else they be as Frogs. Thus ye see what comparison the Prophet setteth down, too scorn the vainegloriousnesse of men. For admite we could flee above the Clouds: admit we were fellows with the Angels: yet we see that they do worship the sovereign Majesty of God, and are feign too hide their eyes with their wings, according as it is said in the prophecy of Esay. God then is no● afraid that we can do him any hurt, neither will he bear us any envy as though we were able too annoy him: his Majesty shall always continued unappeached spite of our teeth. Seeing it is so, we must conclude that there is no proportion betwixt him and us, nor imagine that when God is offended he hath good cause too be angry, for fear lest men should bereave him of his right. True it is, that men are blameworthy for so doing, but yet can not any thing prejudice him at all. So then there is no infirmity in him, that he should envy his creatures: for he is great. And Eliu addeth moreover, that he is great in streength of heart, or that he is mighty in virtue of mind. Herein Eliu toucheth another vice which is in men. For even they which are mighty, and aught not to envy their inferiors, are notwithstanding so womanish hearted, that they are afraid of them: according as we see, that even kings and princes which are of a spiteful nature, are sorry when they see any virtuous man. And why? For there is no true nobleness in themselves, to say, God hath ordained me too advance men of virtue, and too esteem them and honour them: but clean contrariwise, forasmuch as they be base minded themselves, they would have all the world like them, and are ashamed too see an honest man. If there be a prince that would wallow in all filthiness, and keep a stews in his Court: It grieveth him too have his lewdness discovered, whereas whoredom reigneth every where, yet doth he seek still to get more liberty to give himself to all lewdness. For as much then as men are seen too be so base minded: Eliu sayeth, that we must not imagine God too be after that fashion. And why? For besides that he is mighty, and men are notable too reach unto him, he is also mighty in virtue of mind, he liketh well of virtue, justice pleaseth him, he alloweth goodness, and he seeketh by all means too show that the more virtue that there is in men, the better he is served and honoured. For the thing wherein the glorifying of God consisteth, is that men should be virtuous. If a king see any of his subjects more worthy of commendation than himself, it misliketh and grieveth him. Why so? Because the thing which is in others wanteth in himself. But it is not so with God. For why? Have men any goodness of their own nature? Not: but we must be feign too receive it of God, he is the wellspring from whence it must come. Seeing it is so, God needeth not too fear that his honour should be darkened by men's virtues. But mark here what we have too consider: we shall never know God to be righteous and mighty in himself as we aught to do, if we consider him but by our natural wit. And why? For our minds are too gross and heavy too mount so high. But when we see the virtues and graces which he dealeth unto men: those are fair mirrors and lively pictures wherein he showeth himself: and the more that men walk in righteousness, the more is he continually magnified, as in the thing wherewith he is served and honoured. So then we see now, that we must no more match God with men, nor judge of him after our guise and fancy: but he must be utterly sepatated from them according as in very deed the heaven is not so far off from the Earth, as there is distance betwixt him and us, as I have alleged already out of the Psalms and the Prophet Esay. And now after that Eliu hath spoken so, he addeth that which I have touched already: that is too wit, that although many things be out of order in this world: yet a man may perceive the marks of God's providence. And undoubtedly, although God do not as now keep one unchangeable rate: yet notwithstanding it is well seen, that God is above all the things in this world: and that if he guided not the stern, there would be a horrible confusion every where. Therefore let it suffice us too have here some marks of God's providence, too the end we may give him his due glory, and say, Lord thou art judge of the world howsoever things fall out. And although thou leave many sins unpunished, and 'cause the righteous and innocent too suffer many afflictions: yet nevertheless, we perceive that all things are guided by thy hand, and thou haste sovereign dominion over all things. Ye see then what Eliu treateth of here, and first of all he sayeth, that God quickeneth not the wicked, that he giveth judgement too the afflicted, and that he turneth not away his eyes from the righteous. These sentences which Eliu taketh, are general: and also it behoveth us generally too conclude, that God is righteous even when we perceive not any sign of his righteousness. And we must remember the thing that hath been declared afore: which is, that when we see that things are not set in so good order and perfection as we would wish: it must put us in mind, that God will one day judge the world in the person of his son, according too the article of our belief, that jesus Christ must come too judge both the quick and the dead: and truly (as I have said) if all things were disposed as were too be wished: what a matter were it? We should no more look for the last resurrection. Do we then see that God executeth not all his judgements, but reserveth some to himself? Let the same confirm us in the hope of the last day, and of the coming of the Lord jesus Christ, unto whom God his father hath given all power, too the intent he should appear in his Majesty, too right all things that are out of order, and too set them at a stay. And when we see that God punisheth some offences, and delivereth those that are his: whether it be ourselves or others, let the same susfise us too allow of his providence. I see that God hath punished such a fault: then must I conclude that he hath showed me as it were a mirror of his justice, and that the wicked shall come too accounted before him. For why, he accepteth no persons, he is not an earthly judge that will do good justice by starts, so as if there be some fault committed, it shall be punished with great rigour, and in the mean while, many others shall be let slip through some bribery or partiality, and so shall the judge be quite and clean changed. This is evident, insomuch that all the justice in the world, yea even the best that is too be found, is but theevishnesse because it proceedeth not of a good and sound mind that holdeth out continually. But there is no such thing in God: he is not moved with favour, nor corrupted with rewards. What then? He judgeth according too the truth. Seeing it is so: we must needs conclude, that when God punisheth an offence, therein he showeth us that nothing escapeth him but that all our works must come too account before him, and that although they be hidden at this day, so as they be not perceived at the first, yet we shall be nevertheless guilty when we come thither. So then, let us learn too practise this lesson that is showed us here, that is to wit, that God turneth not away his eyes from the righteous, no● quickeneth the wicked. And how shall we know that? Not always, nor all after one rate, as I have said afore but yet God giveth us sufficient proofs, too conclude that he watcheth over the Godly, too the end too maintain them, and that he keepeth them in his protection, pitying them, and delivering them from all dangers. I say, we see such examples hereof, as we must needs have this matter fully settled and concluded in us. Furthermore, we see also that God lifteth up his mighty hand too repress men's iniquities, howbeit not always: For▪ he leaveth many of them unpunished, winking at them, yea and making countenance, as though he favoured the wicked in many caces. But I have showed already, that the same must confirm our faith, and that we must be fenced against such stumbling blocks, by knowing that God reserveth those things till the latter day, which he accomplisheth not as now. But howsoever the world go, we see that inasmuch as God punisheth such offences, he hateth and abhorreth sin. And therefore it behoveth us too judge thereupon▪ that he quickeneth not the wicked. But as this doctrine is set down here too teach us too glorify God in all respects: so also let us mark that it must edify our faith, and teach us the fear of God. Do we then see that God turneth not away his eyes from the Godly, but hath pity upon them too help them? Let us be established in trust of his goodness, that we may resort unto him as often as we be afflicted. Have we seen that God hath delivered any man, or that he hath delivered ourselves? Let the same make us too return too him, and say, how now? My God hath made me too feel by experience, that he is ready too help all such as trust in him: and the Scripture sayeth unto us, Come unto me all ye that labour, and are heavy laden, and I will refresh you. Ye see then, that all the records which God giveth us, witnessing that he will not turn away his eyes from the Godly, must confirm us in the promises of his goodness which he giveth us. Also on the contrary part, whereas it is said, that God quickeneth not the wicked: let us learn too take the use of it. Do we see any crime punished? Let it provoke us too walk in fear, and to say, there is no dallying in this case with God. Why so? For he chasteneth such a one too the intent too instruct us by his harms. For it is a great favour that God showeth us, when he giveth us such examples of his rigour and wrath, as we nevertheless without being touched, may take warning too eschew his vengeance, which was ready for us, and which he might have made us too feel. Thus ye see that all the examples of the chastisements and corrections which God doth in this world, aught too serve too our learning. True it is that we can well say, God is righteous, and such a one hath his due reward: we can skill to condemn such as have done amiss, and too allow the corrections that God sendeth them: but in the mean while, we apply not the thing too our own use, and yet were that the principal point. When I see that God punisheth a man, I must enter into myself, and look if I be not attainted with the same vice, or whether I be not as guilty in some other respects. And thereupon I must humble myself, and walk more advisedly than I have erst done. Furthermore, we have yet one other fruit too be taken of the chastisements that God sendeth. Therein we see also that God hath care of his children. If God beat down those that have troubled one and wronged another: why doth he it but too take our quarrel in hand? So then we aught too be the better minded to serve God, when we see him set himself against our enemies, and thunder upon them, after he hath suffered them to have their scope for a time. And therefore (as I have declared afore) we aught too be the more confirmed to lean unto his promise by faith, without doubting that he will show himself a father towards us. And therewithal we must be hold in his fear, that we may prevent all the vengeance which we see to light upon the wicked, and upon the despisers of his majesty.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him too make us feel them in such wise, as we may learn to be sorry for them, yea and too be angry and grieved at our vices, and sinful lusts, so as we may seek earnestly too have his righteousness reign in us, and too be reformed too his holy will, and that moreover forasmuch as we have too fight against the temptations of this present life, he will give us armour too defend ourselves withal, that although we know much misery and wretchedness in ourselves, yet we may not doubt but that he will uphold us, and supply our wants by his grace, according as we know that all perfection of virtue and goodness is in him, to give the same unto us, according as he knoweth us too have need. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, bringing back all poor ignorant souls, etc.   

The. Cxl. Sermon, which is the second upon the xxxuj Chapter.  
6 He quickeneth not the wicked, but giveth judgement to the afflicted.  
7 He will not turn his eyes away from the righteous, he will set kings in their seats and they shall be exalted for ever.  
8 If they be in the stocks, and bound with the cords of affliction.  
6 He will show them their faults, and make them feel their sins, and they shall be touched with them.  
10 He will open their ear to the end to amend them: he will speak unto them, and make them departed from iniquity.  
11 If they hear him and obey him, they shall pass their days in prosperity, and their years in glory.  
12 If they hear not, they shall pass by the sword, and be consumed without knowledge.  
13 The hypocrites of heart do put to wrath: they cry not even when they be bound.  
14 Therefore their soul shall die in youth, and their life among the whoremongers.  
AFter that Eliu hath generally said that God turneth not his eyes from the righteous, but hath a care of him: and contrariwise, that he quickeneth not the wicked: he addeth particularly for the better proof of God's providence, that be giveth judgement to the afflicted. For if a poor man that is utterly destitute of succour, & an outcast in the world, is nevertheless delivered from vexation and trouble: the same must needs proceed of God, yea I say, it must needs be fathered upon God. For if we have no stay in the world, and yet have strong and mighty enemies: what is to be said, but that we are undone, and that there is no more hope of our life? Then if we recover, it is manifest that God worketh in that behalf. So, it is not without cause that Eliu doth purposely set down this saying for a proof that God governeth all things here beneath. Also he setteth down a second example of God's providence: namely the government of Princes and of men that sit in the seat of justice: wherein we perceive that God is righteous, and that he will not have things to be out of order. And although there be not a continual rate evenly kept at all times (as was declared yesterday) yet notwithstanding when we see that there is any order in the world, therein we may see as it were in a glass, that God hath not so let loose the reins to all confusion, but that he doth still show us some sign and token of his justice. And undoubtedly if a man consider on the one side what the nature of man is: and on the other side after what manner the governors and magistrates and such as have the sword of justice in their hand do discharge themselves: he shall see and easily discern it to be a miracle of God that there is any common weal amongs us, yea and we must needs know it and perceive it. I say that the nature of men is such, that every man would be a Lord and Master over his neighbours, and noman by his good will would be a subject. Seeing then that our Lord suffereth not the strongest to prevail, but that there is some fear and obedience towards those that are in pre-eminence: therein it is to be seen, that God doth not only bridle: but also fetter men's nature, to the end that the said pride advance not itself so high, but that public government should be above it. And again we see that all men are given too evil, and their Iustes are so boiling, that every man would have liberty to do as he list, and no man be under correction. Therefore it is too be concluded that the state of government cometh of God, and that therein he showeth that his creating of men was to the end they should behave themselves honestly and modestly. And for the second point, we see how Kings and Princes and such as are of meaner state, behave themselves when God hath armed them with the sword of justice, and how they turn all things upside down, in somuch that it seemeth that they intended to spite God, and too disannul his ordinance. Now if they which aught to maintain peaceably the order that God hath set, enforce themselves too overthrow it, and fight as it were of set purpose to bring things to confuzion: and yet for all that the state of government continueth still in the world, and things are not so utterly confounded, but that there abide still some marks of the thing that God had established: Is it not too be seen therein, that God is double righteous? And therefore it is not without cause, that Eliu, after he hath spoken of the succouring of the poor by God, addeth immediately one other kind, namely that God stablisheth Kings, and that not for one day, but too the intent that the same order should stand for ever in the world. True it is that there are many changes off and on, and that there fall great alterations upon Principalities and Lordships: and therein God showed also that it is his office too pull down the proud. But yet nevertheless, even in despite of men and of all their rage, there shall some order remain still here below, I say even in respect of tyrants. If a King reign wrongfully, so as he be a despiser of God, and full of cruelty, outrage, and unsatiable covetousness: yet notwithstanding he must be fain too keep some shadow and countenance of justice, and he cannot go beyond it. Whereof cometh that, but because God showeth himself there? And therefore let us learn to profit ourselves in such wise by the things that are seen in this world, as God may be glorified at our hand, as he deserveth: and specially when we see him deliver the poor that are utterly oppressed, & nother have, nor hope for any succour at men's hands: let us there consider his mighty power and goodness, and dispose ourselves too yield him his due prayze. This (say I) is the thing that we have to note. Howbeit herewithal, to the intent to prove ourselves to be God's children, let us beware that we lend our helping hand to such as are wrongfully persecuted, & that according to the ability which God giveth us, we do secure such as are trodden under foot, & have no means to revenge or bear out themselves. We must (I say) do our endeavour in that behalf, and strain ourselves too it in good earnest. Secondly, sith we see governors and men of authority so froward and spiteful, and yet notwithstanding that God suffereth them not to fall quite out into all disorder: there let us humble ourselves to honour his providence, assuring ourselves that if he restrained not their wickedness, we should be overwhelmed with an horrible flood, and all should be swallowed up and drowned out of hand. Therefore it behoveth us to magnify God in that we see there remaineth some justice & good order, although that such as reign and hold the sword in their hand, be utterly wicked and given to all naughtiness. So then, let us consider the same, and let us (as much as in us is) maintain the order of justice, for so much as it is a sovereign benefit that God bestoweth upon mankind, and that therein also it is his will too haven his providence known unto us. And sith we see ●hat Princes and Magistrates and all officers of justice are so far out of square: let us be sorry to see the order so perverted which God had dedicated to the welfare of men: & not only let us abhor such as are the enemies of God, & withstand the order of government which he had set over them: but also let us know, that they be the fruits of our sins, to the intent we may impute the fault & cause of the whole mischief to our own selves. Thus ye see what we have to remember in this text. Now let us come to that which Eliu addeth: He sayeth that if the good men, or else if the great men of whom he had spoken, whom God had exalted to high degree and dignity above the rest of the world, be at any time set in the stocks: I say if they be at any time brought down, even too shame and reproach, so as men put them in prison and fetter them, and they be tied to confusion with cords: yet notwithstanding God forsaketh them not in such necessity, but maketh them to feel their sins, and telleth them the faults that they have committed, to the end that upon knowledge of them, they may amend them & return into the right way, and he openeth their cares, to the end they should bethink themselves the better, and know themselves. Eliu than showeth here, that when God seemeth unto us to shut his eyes, and to regard no more the governing of men: he hath just cause so to do: and that although we think it strange, yet must we acknowledge that he is just and righteous in all his doings, and that we have cause ●oo glorify him. Truly it behoveth us too bear continually in mind all the things that have been treated of heretofore: that is to wit, that things are not ruled in this world all after one rate, and that God reserveth a great part of his judgements which he intendeth to execute, unto the latter day, to the intent that we should always live in hope, waiting for the coming of our Lord jesus Christ. And it must suffice us too have some tokens whereby to perceive the things that are ●olde us here. Now then, the intent of Eliu is too prevent a stumblingblocks that men might conceive, when they see good & righteous folks trampled under foot, and God layeth them open too the tyranny of the wicked, and the world troubleth them without cause, so as although they have not done any body wrong, yet nevertheless men cease not too molest them. For when we see that: it seemeth too us that God thinketh not upon the world, ne looketh so far as unto us, but letteth fortune alone with the rule of all things: Lo how our eyesight is immediately dazzled at the beholding of things that are out of order, and there is nothing more easy with us than too stumble. For this cause Eliu showeth us here, that although good men be persecuted, or else if such as were advanced too great estate be overthrown, so as God seemeth too confound heaven and earth together: we must not therefore be too sore dismayed in our minds. And why? For God hath some iustereason to do it, which we be not able too conceive at the first brunt. But let us tarry with patience, and we shall know that God will make such afflictions to do us good, and that they tend too a good end. And why? For then (sayeth he) doth God show them their sins that are so tormented, and maketh them to perceive what they be: and that is to the end to bring them to good amendment. Now then, here we see, first of all that we must not deem things by outward appearance, but gauge deeper and seek the cause that moveth God to do the things which we think strange at the first sight. It seemeth clean contrary to all reason, that a good man should be so persecuted, and that every man should overrun him: howbeit God knoweth why he doth it. Therefore we must have an eye to the end, & not be to hasty to shoot forth our verdict at the first dash, as they do which judge at all adventures. Now than what is the end of our afflictions? It is to make us to perceive our sins: and it is a very notable point, whereof we may gather a very profitable lesson. True it is that we hear it oftentimes spoken of: nevertheless we cannot hear of it to much: for we know that afflictions are so irksome to us, that every of us falleth to chafing as soon as we feel any stripe of the rod at God's hand, and we cannot comfort ourselves nor keep ourselves in patience. And therefore so much the more behoveth it us to mark well this doctrine, that when God suffereth us too be vexed even wrongfully as in respect of the world: even than doth he work our welfare, in that it is his will too make us feel our sins, and to show us what we be. For in time of prosperity we be blind: and surely we shall not know aright what is contained here, unless God bring us too it by his chastyzements. Are we at our ease and in pleasure? Every of us falleth asleep and flattereth himself in his sins, in somuch that our prosperity is as a drunkenness to cast our souls into a dead sleep. And (which worse is) when God letteth us alone in peace, although we have offended him a thousand ways: yet we cease not too soothe ourselves, bearing ourselves in hand that we be in his favour, & that he loveth us because he scourgeth us not. You see then that men cannot perceive their own sins, if they be not driven by force to know themselves. And therefore seeing that prosperity maketh us drunken after that sort, and that when we be at rest, every man flattereth himself in his sins: it standeth us upon too suffer God patiently too scourge us. For affliction is the true schoolmistress to bring men to repentance, to the end they may condemn themselves before God, and being so condemned learn to hate their sins wherein they weltered afore. Therefore, when we know the fruit of the chastisements that God sendeth us, we will bear them with a meelder and quieter mind than we do. But it is a piteous case too see how reckless we are, because we know not that God procureth our welfare by afflicting us after that manner. Furthermore let us mark well, that we must not look upon the visible hand of God for the feeling of our sins. For it may come to pass, that God will give men the bridle, so as they shall persecute us, yea even unjustly, when we shall not have done them any wrong. But yet even in that case it behoveth us too learn, that God calleth us unto his school. For his forbearing too smite us with his own hand, and putting of us into the hands of the wicked, is to tame us and meeken us the better: and then doth he put us too the more shame. Then if the wicked have their full scope, so as it lieth in their hand too torment us, and they do the worst that they can unto us: It is all one as if God should tell us, that we be not worthy to be beaten of his own hand, and that he intendeth too shame us. So much the more therefore must we be provoked too think upon our sins, and too be sorry for them, and therewithal too mark how Eliu addeth, that God doth then open our ears. That saying betokeneth two things in the holy Scripture. For sometimes it signifieth but too speak too us: and sometimes it signifieth too touch our hearts in such wise as we hear what is said too us. God therefore openeth our ears, when he sendeth us his word, and causeth the same to be set before us: and again he openeth our ears, or he uncovereth or unstoppeth them (for the Hebrew word doth conveniently import as much) when we suffereth us not to be deaf too his doctrine, but giveth it entrance into us, to the end we may receive it and be moved with it, and that the power thereof may show itself. These (I say) are the two sorts of opening our ears, which we daily perceive God to use towards us. Also he openeth the ears of those whom he afflicteth, in that he giveth them some sign of his wrath, thereby to teach them to bethink themselves better than they have done. If a man demand, what then? doth not God speak too us when we be in prosperity? Yes surely doth he: but his voice cannot come unto us: for we be fraughted aforehand with our own delights and worldly affections. And undoubtedly we see, that when men have their fill of good cheer, and may make merry at their own pleasure, and live in health and wealth, they ouerioy themselves. There is none other talk with them than, but of sporting: in such wise as God is no more heard among them. But afflictions are messengers of his wrath, and then are we touched with grief for offending him, so as we call ourselves home again. And so afflictions must generally serve for instruction too such as receive them, so as they may draw homeward unto God, from whom they have hold themselves aloof before. Mark that for one point. Yet notwithstanding men suffer not themselves too be governed by God, until he have softened their hearts by his holy spirit, and opened the passage for the warnings that he giveth, and pierced men's ears that they may yield them to his service and obedience, at it is said in the Psalm. This is it which we have to mark. And therefore when we be afflicted, first let us remember, that it is all one as if God should speak unto us and show us our sins, and indicted us to the intent too draw us to repentance. Howbeit forasmuch as we be dull upon the spur, or (which more is) we be utterly stubborn and deaf unto all the warnings that he giveth us: It behoveth us to pray him too pierce our ears, and too open them in such wise to his instructions, as the same may turn to our profit: and that he suffer not the air only to be beaten, without touching of our heart: but that he move us too come and return unto him. Otherwise let us be sure we shall do nothing but chafe at him, and reject his corrections: accordings as experience showeth in most men, that such as are smitten with Gods scourges amend not for all that, but rather wax worse and worse. Then sith we see such examples, let us learn that all is to no purpose till God open our ears, that is to say, till the have made us to hear him speak to us by the working of his holy spirit, and also too obey him in that which we have so heard. Lo what we have to mark upon this strain. Now he addeth immediately, that if they hear and obey, they shall spend their days in weal, and their years in glory: but if they berken not too him, they shall pass by the sword, and die without knowledge. Hear Eliu showeth us yet better, the profit that we have by being in adversity. It is undoubtedly a great benefit, and which cannot be sufficiently valued, when we be drawn to repentance, and that whereas we were in the high way to damnation, our Lord bringeth us back to himself. I say it is a thing that aught to assuage all the sorrow of our afflictions. Howbeit there is yet much more in it: namely that our Lord showeth us by proof, how profitable the same is for us, to the end we may be delivered from our adversities and succoured by him, and he show himself favourable to us by that means. Seeing then that all this is found by experience: have we not 'cause too be glad when God delivereth us after that sort? For if he should suffer us to be sotted in the pleasures of his world, in the end we would grow past grace, and therefore he is fain to remedy it in due season. And if he do it by afflicting us, and thereupon deliver us to the intent we should perceive his hand: is it not a singular proof of his favour, and of our faith? If God should suffer us to welter in our own filthiness and to settle in our own lees (as the Prophets term it) we would rot away as I have said afore: and besides that, we would not esteem his grace towards us to he such as he showeth it by taking us out of the adversities whereunto we were fallen. Lo here a double benefit that redoundeth unto men by Gods correcting them after that manner. For first and formest they be brought back unto him: and secondly they perceive his fatherly goodness when they be delivered by this grace. Thus ye● see what we have to mark in this strain. Now a man might demand, yea, is it so? are we sure that God's intent is to draw us to repentance, when he scourgeth us himself, or when he suffereth us to be troubled by man? What can we tell whither his purpose and will be such or no? Hereunto we answer: In as much as we see that afflictions last but for a time, and God delivereth us from them: let us understand thereby, that he mindeth not to undo us utterly, but is contented that we be beaten down and humbled under his hand. But if our necks be of brass to withstand him, so as we will not bow for the corrections that he sendeth us, we do nothing else but continually double his strokes. Then on the contrary part, if we feel our sins so, as we crave forgiveness of them, and he perceive us to be rightly touched: then maketh he our adversities to turn to a wholesome medicine to us, and thereupon he delivereth us from them. We see all this (I say) even with our eyes. So then let us not grudge any more when we see God send such troubles into the world, nother let us be offended at it as though he had his eyes shut. For he knoweth well enough what he doth, & he hath an infinite wisdom which appeareth not to us at the first dash: and in the end we shall see that he hath disposed things in good order and measure. Also let us learn herewithal, not to be to much grieved when we be afflicted after that manner, assuring ourselves that God doth by that means further our salvation. Again, would we be healed when we be so in trouble and pain? would we have a good and desirable end of them? Then let us follow the way that is showed us here, namely to hear and obey. How to hear? By being taught when God holdeth us as it were in his school, so as our afflictions may be as many instructions to resort unto him. Then let us hear these things, and let not that slip out of the one ear which entered in at the other: but let us obey, that is to say, let us yield God such obedience as we aught to do: and let us not seek any thing else than to frame ourselves wholly unto him. Lo by what means we may be rid of our adversities. But what? we must not marvel though men linger in pain, yea and be plunged daily deeper and deeper in their miseries: for which of them giveth ear unto God when he speaketh? It is apparent what a number are afflicted and tormented, and it is evident that God's scourges are occupied every where nowadays. But how few are there that think upon them? You shall see a whole Realm oppressed with wars till they can no more: and yet shall ye scarce find a dozen men among a hundred thousand, that hear God speak. Behold, the yerkes and lashes of his whips do sound & roar in the air: there is horrible weeping and wailing every where: men cry out alas and woe is me: and yet of all the while they look not too the hand that smiteth them, according as the Prophet upbraideth the stubborneharted, that whereas they feel the strokes, yet they perceive not God's hand. We see the like in plague times and dearth. So then, is it any wonder if God send incurable wounds, and put that thing in ure which is said by the Prophet Esay: namely that from the sole of the foot too the crown of the head, there is not any soundness at all in this people, but all is like a leprosy, so as they be rotten and filthy, and their sores past recovery? Is this to be wondered at, seeing that nowadays men are so thankless too Godward, that they shut him out of the doors, and will not hear him that they might obey him? wherefore whensoever we be beaten with God's scourges, let us learn to come by and by unto him, and to hearken to the warnings that he giveth us, so as we may feel our sins & mislike of them. That done: let us be heartily sorry for them, to the end it may please him too have pity upon us. If we go to work after that sort, God will not forget his own charged of instructing us and of delivering us from all our adversities. But if we will needs play the resty jades, he will hamper us well enough, according as it is said here, that we shall pass by the sword and be consumed without knowledge, that is to say, in our own folly. Whereas it is said that we shall pass by the sword: the meaning is that the wounds shall be utterly uncurable, so as we must hope no more for any healing, for there shall be no more remedy for us. If we be not wilful when God warneth us of our faults: he will show himself a good Physician towards us in purging us of them, at leastwise if we be not past amendment. But if there be nother reason nor amendment in us, so as we chaw upon the bridle without feeling of our sins to be sorry for them: let us assure ourselves that all the afflictions of this world shall be deathful unto us. If we learn not to return unto God when he calleth us, and giveth us space of repentance, that is too say, if we come not in time convenient, and enter when the gate is open to us: I say if we do not so: all the chastisements that were given us for our welfare, do turn to our greater damnation, and they must be as many summonings, insomuch that the fullness of all misery must be accomplished upon us. So much the more must we bethink ourselves, that we provoke not such vengeance of God upon us wilfully. For it is a small matter that it is said to us, that the wilful sort must be wounded by Gods own hand, namely because men (asmuch as i●▪ possible) do de●ie him and will not yield unto him when he is so favourable to them as to wa●ne them, and giveth them an entrance unto him? And in good sooth, when men check at God in that wi●●, is it not an open defying of him? Is it not atreading of his grace under foot? But God cannot away with such spitefulness? for (in his Prophet Esay) he sweareth by his own majesty, that when men make a scorning and say, let us eat and drink when God calleth them to repentance: it is a sin that shall never be blotted out. Behold I say, God is so displeased with that sin, as he sweareth that he will bear it in remembrance for ever. So much the more therefore aught it to provoke us too humble ourselves, when God giveth us any forewarning: assuring ourselves that he procureth our welfare in that behalf, to the end we should not shake off his yoke when he intendeth to say it upon us, nor beat back the strokes of his rods which he giveth us, as though h●● smote upon a Stith. And it is said expressly: that such ●s give no care unto God shall die without knowledge, that is to say, their own folly shall undo them. This is said to the end that men should be left without excuse. True it is that we will shield ourselves with ignorance when we go about to qualify our faults, or else to wipe them quite away. We will say, I thought no such thing, I witted not of it. But let us learn to know that when any mention is made of men's ignorace: it is to condemnethem the more because they played the beasts and had no reason at all in them. And even so doth the Prophet Esay speak thereof. The very cause (sayeth the Lord) why Hell is open, and why the grave swalloweth up all things, and why all my people are consumed, is for that they had no knowledge. God complaineth there of the sinners for casting themselves wilfully into destruction: and therewithal sayeth that that befallen them for want of knowledge: yea but immediately he upbraideth the jews that they were become brutish. For the Lord on his behalf doth sufficiently warn us, that it is long of none but of ourselves that we be not well taught. Truly God is a good schoolmaster, but we be ill scholars: God speaketh to us, & we be deaf: or else we stop our ears to the intent we would not hear him. So then, the ignorance whereof Eliu speaketh here, is wilful, because men cannot find in their hearts that God should point them their lesson, or teach them to come unto him, but ●ad liefer to follow continually the common trace, and therefore shut their eyes & stop their ears. Thus ye see an ignorance that is full of wilfulness and stubborness. Now it is true that for a time the wicked do like well of themselves when they feel not God's hand. Howbeit it is so much the worse for them, as we see examples of it day by day. If a man speak to these unthrifts that are given to all naughtiness, and threaten them with God's vengeance: they do but nod their head at it, & make a mock at it, bearing themselves in hand that it is but a sporting matter. Again, they take sermons in scorn, & turn all the holy Scripture into skoffing, to the end it should have no more reverence nor authority. We see this before our eyes, Howbeit, they do always impair their case: for surely this saying shall not fall to the ground, namely that whosoever will not hear God in affliction, must needs perish without knowledge: that is to say, the ignorance wherein he is oversotted must 'cause him to have the greater fall, and plunge him the deeper in God's curse. Now sith we see this, let us learn to beteachable: and assoon as God speaketh, let us give care to him and be ready to submit ourselves to his word, and let nothing hinder us from returning unto him. This is the thing which we be taught in this sentence. And surely our own nature would otherwise always egg us to strive against him, as it is said here. Furthermore here appeareth men's foolishness, in that although they will not be counted fools and unadvised: yet they labour to excuse themselves by folly and ignorance, when it cometh to the making of their account afore God. But all this shall not avail them at al. And therefore it standeth us the more in hand to labour for humility betimes, and to resort to this comfort that God giveth us when he sayeth, that he teacheth us by double means. For on the one side he maketh his word to be preached unto us: & on the otherside he beateth us with his rods, to the end that every of us in his own behalf should be moved to return into the right way. Therefore let us have our ears open to receive the doctrine that is set afore us in the name of God, to the end he speak not to deaf folks, or as it were to blocks of wood. And therewithal also let us be patient, to abide the afflictions that he shall sand us: & when any thing falleth not out to our liking, let us not therefore cease to magnify God and his grace still, assuring ourselves that by that means he maketh us to feel our sins, to the intent we shouldnot be so saped in them as to perish. Ye see then that unless we will spite God wilfully after we have heard his word, it behoveth us also to understand what he intendeth by his chastising of us, and by sending of adversities upon us, on which side soever they come: for there shall never happen us any thing but at his hand. By and by Eliu addeth, that the Hypocrites of heart do put too wrath, and that they cry not when they be bound: that their soul shall die in youth, and that they shall perish with the whoremongers. He sayeth Hypocaites of heart: and why doth he term them so? He meaneth those that are imbrued with naughtiness, and have a backenooke too shrink into from God, and cannot be drawn to any soundness. For we shall see many poor souls that sin through oversight, because they be unconstant, so as they be easily thrust out of the way, So yet there is no malicious nor rooted wilful stubbornness in them. But there are othersome which are Hypocrites of heart, that is to say, which have in them the root of contempt & of all stubbornness, so as they mock God and have no reverence of his word, but the Devil hath so bewitched them, that they condemn the good & follow the evil, or at leastwise allow it, & could found in their hearts to delight in it & to feed it. Therefore let us mark well that whereas Eliu speaketh here of hypocrites of heart: he meaneth such as are so wholly given over unto Satan, that they not only sin through oversight, but are so wholly framed unto evil, as that they be fully bend (as they say) to doing of mischief & to mock God: and of such manner of men there are to many examples to be seen. For if a man compare those that are unconstant and offend through frailty, with the wicked & the despisers of God: the number of the wicked will be far the greater. And so let us mark, that it is not without cause that Eliu calleth them hypocrites of heart, or frowardharted, that is to say, utterly given to extreme naughtiness & maliciousness, so as they will not in their adversities by any means submit themselves unto God, but rather do put to wrath. And let us mark well this saying of putting to wrath: for it is as much as to kindle the fire still more and more, and to throw wood into it to increase it. And in good sooth, what do the froward sort when they strive and stomach against God in that wise? Do they amend their case and state? Alas, they do but heap up wood more and more, and the wrath of God must needs burn the whotter. So then let us mark, that if we resist Gods chastisements, thinking too beat them back by our wilsulnesse & frowardness: we shall but increase wrath, and God's curse shall augment more and more, till we be utterly consumed by it. Now when we hear this, what have we to do, but to pray God, first to purge us in such wise, as we may not have the said rooted stubbornness and privy spytefulnes in us: but that although we have done amiss through infirmity, yet there may always be some root of the fear of god in us, so as we become not utterly past amendment. Also let us ever endeavour to enure ourselves to the said soberness and singleness of heart, to the end we be not so snarled in our sins, as to like well of them and to foster them. And moreover let us mark well, that if we will work wiles & policies with God, our market shall not be amended a whit by it, but we shall rather increase his wrath towards us. You see then that men aught to look well to the amending of their evil doings, seeing that God's curse shall be so increased upon them. And here is express mention made of the increasing of God's wrath, because men think themselves to be scaped, when God hath delivered them from some one mischance, for than they think all the worst is paste. But we think not upon the means that are hidden from us, namely that God will anon after bring forth new rods, that he will draw new sword, & that he will suddenly thunder upon us when we look not for it. For as much then as we are not sufficiently afraid of God's wrath: therefore it is purposely said that the same increaseth, and that we heap it more and more upon us: insomuch that a hundred thousand deaths must needs wait upon us, when we shall have despised the message which God sent us to bring us back again and to guide us into the right way. Therefore when we shall have despised God's warnings after that sort, we must be fain to feel his horrible vengeance upon us, whereas otherwise he protesteth that he is always ready to comfort such as submit themselves willingly to his good william.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him that his correcting of us and our feeling of his stripes may not be in vain but that we may learn thereby to return unto him, so as we may not tarry till he show us some sign of his wrath; but that forasmuch as we be daily alured by his word, (& that after so loving & gentle a fashion as we see,) we may not grow hard-hearted, but rather give diligent ear to that which he shall say, that we may prevent his judgement: and that whensoever he listeth to execute any rigour upon us for our sins, we may not therefore cease to have an eye continually to his promiss, and too hope that after he hath made us to feel our own miseries, he will deliver us from them, namely upon condition that we learn to be sorry for them and to forsake them. That it may please him to grant this grace not only to us, but also all people and nations of the earth, etc.   

The. Cxlj. Sermon, which is the third upon the xxxuj Chapter.  
15 He setteth aside the poor in their affliction, and openeth their ears in their oppression.  
16 Truly he would pluck thee out of the mouth of distress, and set thee in a large place, where there should be no streyghtnesse: and the rest of thy table should be full of fat.  
17 Thou hast filled the judgement of the wicked: but yet shall judgement and justice hold out.  
18 For behold the wrath, to the end that he destroy thee not with thine ability, & that the multitude of gifts deliver thee not.  
19 He will not regard thy greatness, nor all thy provision, nor all thy force.  
WE have seen heretofore, that men gain nothing by striving against God, but rather impair their case. For their hardheartedness increaseth God's vengeance and kindleth the fire of it more and more. And now moreover it is said for a conclusion, that such as will needs play the rebels after that manner against God, shall die in the flower of their youth and with whoremongers: as if a man should say in our common language, look upon yonder vile ribald, he will be hanged. Even so is it said that the despisers of God shall die with all their strength. For when they see themselves at their ease, they be full of fierceness & pride: but yet shall God consume them well enough. And Eliu doth new again set down that which he had said afore: namely, that God openeth the ears of those whom he afflicteth. And not without cause is this repeated, forasmuch as it is hard to make men believe it, & yet not withstanding we may well consider that this doctrine is more than necessary for us. For afflictions are hard & cumbersome to us, in so much that we chafe & fret and cannot abide God's hand: but rather think he doth us wrong, because we know not the fruit that cometh of it. Therefore it cannot be told us to often, that God openeth men's ears when he afflicteth them: and for the same cause it is said also, that God setteth them aside [or sholeth them out] in affliction. True it is that some translate it Deliver, according also as it is taken in that sense. Howbeit it is not meant here that God taketh them out of their affliction, but it is set down in [or by] affliction. So than it is a similitude that Eliu useth: as if he should say, that God sholeth out and gathereth to himself those whom he chastizeth, because that when men are in prosperity, they wander and dote in their own imaginations: but as soon as God layeth his hand upon them, and maketh them to feel his rigour: it is all one as if he should take them aside to himself, to show them their faults, and to bring them to repentance. Now we see in effect what Eliu meant to say. And let us mark well, that the opening of men's ears by affliction, is because that while we live in ease and pleasure, our eyes are blindfolded, according as the Psalm sayeth, that when men are in prosperity their eyes stroute with fatness, so as they see not a whit: and therefore they be utterly sotted in their sins. Also we have our ears stopped in prosperity, and cannot hear a whit: and therefore our Lord had need to open them with affliction. Truly this doctrine is sufficiently proved by common experience, and we need not to seek any exposition of it as of a dark thing. For we see that such as are not pinched with any adversity, cannot away with any correction. Assoon as they are but spoken too, they are in a chafe: and this is to be seen not only in every several person, but also in the whole body of a realm. So long as there is no war, pestilence, nor famine: we see that if men be rebuked for their sins, they murmur at it, and there is nothing but resistance with tooth and nail. And why so? As I have said, it is because men's ears are stopped with fatness, and cannot abide that God should in any wise tell them of their sins. Or else if men be not so proud as to strive against admonishments: yet shall it little avail to speak to them, it is to no purpose to find fault with them, they pass not for it. Why so? For every man is full fraught aforehand with his own delights and pleasures. To be short, we be never touched, till God's hand nip us by chastyzing us. And that is the cause why so many calamities happen to the world. For in asmuch as men give no ear unto God, ne make any account of his word, longer than he useth force of hand against them: when he seeth them so puffed up with pride, and that he cannot otherwise wield them: he tameth and subdueth folk by main force. And yet the same is not enough at all times: for how many are there to be seen, which resist God's hand of wilful stubbornness, and continued always hard-hearted, so as they grow worse & worse when they feel the stripes? And this is too common a thing. But in this place it is precisely spoken of those to whom God intendeth too show favour. For in afflicting men, he aimeth at two ends. As for the reprobates, he purposeth to make them unexcusable: and as for the godly, he intendeth to tame them in such wise, as they may return to him with a lowly mind. So then, in this sentence there is no mention made, but of such as God will not suffer to perish, and for that cause doth he chastise them. Now if it be needful that God should work so towards his chosen: what had he need to do generally to all mankind? Here is no mention made but of those whom God knoweth and avoweth for his children, and whose salvation he intendeth to procure by governing them with his holy spirit: & yet notwithstanding even they should have their ears stopped, and they should be sotted in their own pleasures, if God drew them not to himself by afflictions. Therefore let us learn here, that there is a horrible frowardness in our nature. Furthermore although our Lord have touched us, so as we have some good will & desire to come to him: yet let us be sure that we have still need of his help, namely that our Lord should prick us and spur us forward, and by all means possible subdue us to him. And it standeth us in hand to serve our own turns with all the troubles & adversities that he sendeth us, so as we may apply them to the said use, assuring ourselves that there would be nothing but rebellion in our flesh, if it were not subdued after that manner. Thus ye see what we have to bear in mind. Furthermore let us learn, not to be stubborn against God when he afflicteth us: but seeing we know that his intent is too open our ears: let us pray him that our afflictions may so avail & profit us, as we may come unto him, and he make us to go forward still in the good way when he hath once brought us into it. And to bring that to pass, let us learn not to gad after our own lusts, as we see most men do, who are carried away, and when God calleth them to him, run from him, and can find no way to come to him. Therefore let us set ourselves aside, that is too say, let us as it were be gathered unto God, and not be so sotted in our own vanities and wicked affections, as we see ourselves too much given to them. Thus ye see in effect what we have to remember in this sentence. Now he addeth immediately, that God will pluck a man from the ●rim (it is properly from the mouth) of anguish & affliction, and set him in a large place where be shall be no more in distress, and the rest of his table shall be full of fat. The word Rest may be taken as well for the things that are set upon the table, so as it shall be furnished with all good things: as also for the ease and quietness that shall be at the table. And this is purposely spoken unto job, because he had felt gods bountifulness: and doubtless Eliu upbraideth him with his unthankfulness. Come on (saith he) hast thou not known heretofore that God made thee to prospero▪ Whence came all the riches which thou didst possess, but of the bounteousness which God showed towards thee? And surely he would still show himself the same, if thou wart meet to be handled so gently at his hand. It is certain then that he would go through as he began: but thou hast performed the judgement of the wicked. Thou seest then that thou canst not abide that God should do thee good. Now it is true that job is accused partly wrongfully. Nevertheless it is not without cause that Eliu condemneth him for grudging against God, and telleth him that judgement and justice shall hold out, not withstanding all his murmuring. In the mean while, we may gather a good lesson out of this verse: which is, that when God scourgeth us, we must call to mind the good that he hath done us, to the end we be not troubled, but consider that the chastisements of his hand are not done without cause. And that is the point also whereunto David bringeth us: for after that God had exalted him to the seat of the kingdom, and given him so many victories against his enemies: when he came to be extremely afflicted, and it seemed that he should be utterly overwhelmed: he acknowledged that forasmuch as we be God's creatures, it behoveth us to be in his hand, that he may dispose of us at his pleasure, and we must bear patiently the chastisements which he sendeth. Therefore let us learn to apply this sentence to our instruction, so as when we be beaten with God's rods, we may call to mind what benefits he hath bestowed upon us, to the end we may yield ourselves wholly to his will, and acknowldge it to be good reason that he should turn us to and fro at his pleasure. And therewithal, this remembering will also serve to assuage our griefs: for if we had never felt other than rigour at God's hand, we would be so far out of patience in our afflictions, as we should have no heart to call upon God, or to flee to him for refuge. But when we know that he hath showed himself a father towards us, and drawn us to him by gentleness: then maketh he us to feel, that such as trust in him and suffer themselves too be governed by his hand, are happy. Thus ye see what giveth us courage and comfort, even in the mids of all our troubles. And therefore let us mark well, that when we be pinched with adversities and afflictions, the things that we feel presently must not so amaze our wits, that we should not think upon God's goodness, and upon the comforts that he hath given us. For it were a gulf of hell too think upon nothing but our present chastisements. What then? Let us mingle God's goodness with his rigour. Have we received good at God's hand? Then let us not cease to flee unto him when he afflicteth us, hoping that he will bring our troubles to a good end, seeing he hath made us to feel already by experience, that such as do so refer themselves unto him, do find him a good and pitiful father. Thus ye see what the holy Ghost meant to teach us here by the mouth of Eliu. Now let us come too the verse where it is said, that job had fulfilled the judgement of the wicked. True it is that these words may also be taken, as though it were said, that he had filled justice and judgement, with the judgements of iniquity. But the true meaning is, that job had overshot himself so far as to couple himself with wicked men. Nevertheless, this is not meant of his life, as though he had been a thief, a whoremonger, or a murderer, or as though he had been a blasphemer or a loose liver: Eliu meant none of all those things: but the meaning is, that job had not glorified God in his adversities, but had repined to much against him, yea and had gone about too exalt himself, as though God had done him wrong, and used cruelty towards him. Thus ye see wherein job is condemned here. Not that he had led a lewd life: but for that he had not borne his adversity patiently enough. And that is called a fulfilling of the judgement of the wicked, that is to say, an agreeing to their fashions and enormities. For we have also to note, that nothing is more precious unto God, than the glory of his own name. True it is, that when men give themselves, some to whoredom, some to outrage, and some to gluttony: therein God's justice is impeached, and the order that he hath set among us is perverted and broken: and (as much as in us lieth) God's majesty is always defaced. But yet notwithstanding, when a man blasphemeth God openly, and humbleth not himself under his hand: no doubt but it exceedeth all other sins, and is to be condemned more grievously. Therefore we aught too mark well this strain, where job is upbraided with fulfilling the judgement of the wicked. Now, that we may take the more profit of this sentence: it behoveth us to mark first of all, that as soon as a man steppeth out of the way, streytwayes he beginneth to entangle himself with the wicked, and (as much as he can) bereaveth himself of God's grace. Howbeit we stumble not so grossly at the first brunt. For it will seem unto us that the faults, be but mean: But in the end we run so far as to blaspheme God, and to despise him in such sort, as the very Devil himself shall stir us against him, and we shall be inflamed as it were with a rage or madness to spite him, and that cannot be done but to our destruction▪ Lo what befalleth unto men. But as for job, it was not so with him. For he had lived so holily, that he was as a mirror of angelical perfection. We have seen what he hath protested heretofore: namely how he had been the defender of the fatherless, the maintainer of the widows, the eye of the blind, the foot of the lame, that his table had been free for all poor folks to come unto, that he had clothed the naked with the wool of his sheep, & that he had not abused his credit to oppress any body withal, although he had the world at will, and might have done many extortions. And yet notwithstanding we see he overshot himself when God's hand pressed him with such vehemency. What a thing is it then if we despite God wittingly and willingly, as I told you even now that when men step out of the way, forthwith (as much as in them is) they separate themselves from God, and take the high way to cast themselves into Satan's snares? Therefore let us take good heed to ourselves, and though we have lived never so righteously: let us be sure that if we be not hold still by the grace of God and by his holy spirit, we shall soon give him the slip, insomuch that we shall be as good as given over, even in the turning of a hand. And if there be such frailty in us that we may so soon fall into evil: what shall become of us when we shall have gone forward & continued a long time in provoking Gods wrath, and (as much as lay in us) quite quenched the light of his holy spirit? Wherefore let us bethink us well to walk in such fear, that upon knowledge of our own feebleness, we may not be blinded with any presumption, but rather pray God to guide us & hold us with his mighty hand, and not suffer us in any wise to fall: And that if he happen to suffer us to serve, he nevertheless so hold us up, as we may not come to the full point of iniquity, but that as soon as we shall have done amiss, we may by & by be sorry, and flee to his mercy. Thus ye see what we have to mark in this verse. And that we may be held the better in the fear of God: let us mark well, how Eliu addeth, that judgement and justice shall hold on still. As if he should say, that men may well play the mad bedlams, but yet shall God continued still in his full state, and in the end (of force) become their judge. Though men advance themselves never somuch, yet shall they not for all that come unto the majesty of God. We may well take counsel against him: but we shall never attain so high. And although we could pluck the Sun out of the sky: yet could we not touch God. I herfore let us learn, that here men are warned not to skirmish against God as they are wont to do, as though they were able to overmatch him and to get the upper hand of him: for we know that (as it is told us here) judgement & justice shall hold their own still. Now that we see the intent of Eliu, let us apply his sayings to our use. I have told you already, that men make no bones at all to plead against God. And why so? For they measure him by the knowledge that they have of themselves, and conceive not the infinite majesty that is in him: for that would soon dash all their prittleprattle. And therefore whensoever we be tempted to set ourselves against God, and to grudge against his justice: let it come to our remembrance, to think what we shall gain by it. For yet shall judgement & justice hold out still: that is to say, we cannot let that God should not reign, nother can we further our device at all against him. So then, seeing that God's justice is infinite, and that his judgements shall continue evermore in full strength & force: what remaineth for us to do, but to shrink in our heads, & to submit ourselves wholly unto him? This is it that we have to bear in mind, if we purpose to receive good instruction of this text. And let us not beguile ourselves with vain presumption, as we see that most men blear their own eyes wilfully: but let us yield God his duty, that is to wit, a righteousness that cannot be diminished by us, and a justice which we can not by any means prejudice. When we have once concluded that: then shall we be more advised and sober than we have been wont to be, & we shall not have our tongues filled to pled with God, but we shall with all humility acknowledge our faults, and be sorry that we have offended him. And if we be in trouble: we shall perceive that it is for our behoose to be chastised at his hand, and that that school is passing profitable for us, considering that we hearken not to his word, except he drive us thereto as it were by force. Thus ye see what we have to remember concerning this lesson. Now it is said, that his being angry, is to the end that a man should not be confounded in his ability: for then (sayeth he) there were no remedy: he will not pass for gold nor for silver, nor for all the force of the world. Lo here a goodly confirmation of that which we have touched already: that is to wit, that Gods causing of us to feel his wrath, is to the end we should not be utterly destroyed: for if he spare us, we do nothing else but harden more and more. When men have once stepped awry, and God beareth with them: the more that he forbeareth them, the more do they grow brutish. For although that in using gentleness towards us, his intent is to win us by that mean: yet notwithstanding our nature is so froward, that in stead of coming to him, we drag still from him. To be short, we see it is to common a thing among men, to dally with God when he useth them gently, and to do nothing else but mock at his goodness & patience. Forasmuch as it is so, God must needs utter his wrath, or else we should all of us perish, and his long forbearing of us would be an augmenting of our damnation▪ And that is it which Saint Paul meaneth when he sayeth, that Gods afflicting of us is to the end we should not perish with the world. Therefore it behoveth us to be of good comfort in the mids of our troubles, seeing that God hath a regard of our salvation, and procureth the same by showing himself rough towards us. For we cannot abide that he should be a loving father to us, and that he should handle us tenderly: we abuse his goodness continually: and therefore he is fain to make us feel his displeasure, or else we should utterly perish. This is it in effect which Eliu meant to say. Now, were this well put in ure, truly it would be no pain to us to bliss God's name in our adversity. In stead that we gnash our teeth, and every of us stormeth and thinketh that God doth us wrong, or else conceive such bitterness as our hearts are shut up, & we cannot consider our sins: we should be gentle and meek, and take pleasure in the minding of God's gracious goodness. But what? Although we confess this doctrine to be true: yet when it cometh to the putting of it in ure, we show still well that we have quite forgotten it. Yet notwithstanding it is not without cause that the holy Ghost doth so often lay afore us and bring too our remembrance, that Gods showing of himself angry with us, is because he loveth us, and that if he should always show us a loving countenance, it would overthrow us and destroy us. Therefore it behoveth us to feel his anger effectually. Nevertheless, the same is a record of his goodness, and a mean whereby he calleth us to him, to the intent we should not follow the way of destruction whereinto we were entered. Lo how we aught to be put in mind of the end and mark whereat God aimeth when he scourgeth us. Heerewithall we be waned once again, how stubborn our nature is. Is it not a shame that whereas he would handle us gently, and as it were dandle us in his lap, we spurn at him with our feet, and scratch him, and (to be short) cannot away with such goodness and gentleness, which be would be ready to use continually towards us? Is it not to be said that we be of too slavish and churlish a nature? Truly the Scripture avoucheth, that it is God's nature to be gentle, long suffering, and loving, to bear with the weak, and too show mercy although men have offended him. seeing it is so: surely he transformeth himself, and after a sort followeth not his own nature, when he chastizeth us and showeth himself hard and sharp towards us. Nevertheless he is fain to use such roughness by reason of our wilful stubbornness, because we be wild beasts, and sling so far out of square, and when as he would gather us gently home to himself, we fall by and by to biting of him and to kicking against him. Therefore it behoveth us to think upon our own frowardness as oft as God useth any rigour towards us. And therewithal we must also take comfort in our adversities, forasmuch as we see that God doth never forget his mercy, in somuch that even when he seemeth full minded too thunder down upon us, as he striketh us with his one hand, so he setteth us up again with the other: and if he sand us to the grave, it is to lift us up afterward above the heavens. Seeing then that God doth in the mids of his anger show us his goodness & yield us record of it: have we not wherewith to comfort ourselves in him? And this comfort aught out of hand to engender quietness of conscience. If we be afraid of God's rigour, and think that he will destroy us: then is it unpossible that we should be patient. Contrariwise also seeing that God showeth us that he is not minded to destroy us utterly, but that he is a father to us if we flee to him for refuge, and repair too him with humility: the same aught to rid our hearts from all rebelliousness and bitterness, and make us to submit ourselves to his obeisance, so as we may say, Lord, ●itl. thou art so good to me, suffer me not to strive against thy hand, specially seeing it is so fatherly. Thus ye see, that to the end we may be comforted in our afflictions, it behoveth us to yield ourselves in subjection unto God, that he may govern us, and to think well of his justice, to the end that we kindle not the fire of his wrath more and more through our rebelliousness, as hath been said of it afore. And this is said purposely: to the end that God do not utterly overthrow him and consume him with his ability. This serveth to abate men's pride in that they will needs strengthen themselves continually against God's hand. And for that cause Eliu addeth, that there shallbe no ransoming: for we may well bring great presents, but yet shall nother gold nor silver be able to deliver us from the hand of God: but rather the same shall be an occasion too destroy us. And here we must understand, that God intendeth to abate men's advancing of themselves against him. For if one man be rich, another in good credit, and a third in good estimation and worship: we make bulwarks of these things against God, & we think ourselves well enough sensed to withstand his hand. Or if we have not that foolish conceit: yet will there always be some blockishness in us. For until such time as men be brought to nothing, so as they know there is nother strength nor aught else in them: they think themselves able to withstand God. What is to be done then? Let us learn that all our ability is less than nothing, specially when we have to deal with our God, for he will do no more but blow upon it. We may well gather together all the strength in the world, not only which might be in any one man, yea though he were the strongest that ever was: but also all the strength that is in all creatures above and beneath: and yet shall it be nothing worth at all if we have the hand of God against us. And therefore let us mark well, that if we will humble ourselves before God, we must dispatch away all vain presumptuousness, and not think we have any thing remaining in us: in somuch that although we think we have some courage & strength in us for a time, yet it behoveth us to know that all the same is but a smoke, if it please God too consume us. And thereupon let us return unto God, praying him to give us ability by his power, that is to say, to make us to rest always upon him, knowing that we hold our life and all the appurtenances thereof, of his only free goodness. Thus ye see what we have to mark in this strain where it is said, that God will destroy men with their ability, and that they shallbe consumed notwithstanding all their strength. And whereas it is said that there shall be no ransoming: it serveth to ex●pesse the better the thing that we come to say. I or although all men grant, that nother gold nor silver are able to ransom a man from the ●●d of God: yet we see that they fall asleep in their riches, credit and such other things. And when they have granted that they cannot withstand God: yet do they make bulwarks of them, as though they were able too beat back all harms, and so they fight against God How so? whence cometh such presumptuousness? Behold, a worm of the earth, which is but carrion and rottenness, advanceth itself against God: & must not that needs be a horrible and more than beastly blockishness? Yes surely. Specially when a man is rich, so as he thinketh he hath I wot not what to be esteemed for, or that he would purchase himself estimation by vaunting himself so far as to lift up himself against God: although he speak not one word, yet is he so doted, that he beareth himself in hand, that his gold and silver are able to deliver him. Then must we not regard what men confess with their mouths: but we must have an eye to their doings, which give a true proof of the said devilish pride, namely of trusting in their gold and silver, and that in stead of putting it too good use, they gather such a pride by means thereof, that they fall to justling against God. Then seeing it is so: it behoveth us to think well thereupon: for the holy Ghost useth not here any superfluous speech. True it is that at the first blush it may seem needless to tell us that God regardeth nother gold nor silver. For who is he that knoweth not that? the very babes have skill to say as much. Yea, but in the mean while, the wisest (that is too say, they that take themselves to be wisest, and are so counted among men) are so blinded at every turn, as they bear themselves in hand that they may be bought out with gold and silver. For under colour of somewhat which they have, for that men fear them and honour them: ye shall see them so besotted, as they take themselves no more to be mortal men. They think not that God can in one moment overthrow them: for if they believed that, they should never have the said devilish pride of exalting themselves after that fashion against God. Now sith it is so: let us learn to profit ourselves better by God's chastisements than we have done. Furthermore although he smite not upon us: yet let us have the wit to far the better by the corrections which he showeth before our eyes. For God useth such goodness, as to teach us by other mens harms, and to set such chastisements before us, as may serve to our instruction. Therefore let us think upon it, and not advance ourselves against him. Moreover, seeing we cannot bring any thing too redeem ourselves out of his hand: let us resort to the ransom which he hath given us in the person of his own son, according also a● S. Peter telleth us, that we be not bought with gold nor silver, but with the precious blood of the unspotted Lamb. Thus ye see that the point whereunto we must come for the concluding of this text, is that after we once know that we be bereft of all means to scape God's hand, and that we should of necessity be utterly consumed, but that he useth pity towards us: we must understand that he hath given us a good remedy, in that it pleased him too offer up his only Son in sacrifice for us: for than were we fully ransomed, and that is a sufficient discharge to put away all our faults, so as the devil shall not have any interest in us. For although we were overwhelmed with the infinite multitude of our sins: yet notwithstanding if the blood of jesus Christ answer for us, it is a sufficient satisfaction for all our offences, & enough to appease the wrath of God. You see then whereunto our refuge must be. But we cannot come to the blood of jesus Christ, until we be bereft of all stateliness, as well past as to come. Paste, to the end we may consider that we should utterly perish in our sin, and be quite and clean overwhelmed, if God had not given us this mean of being purged by the blood of his Son. And to come, to the end, we be no more carried away with such rage, as to lift up our selves against God, as though we could scape his hand, but rather hold ourselves in such awe, even with a willing mind, as we look not that God should chain us up like wild beasts, but as every of us may bridle himself of his own accord. Let us have such modesty in us, as not to attempt any thing against him: but whensoever it shall please him to chastise us, let every of us think thus in himself: Go to, my God chastiseth me for such a sin, and after such a manner: and it behoveth me to make my profit of it. Therefore let us not be deaf when God warneth us after that fashion: but let us look narrowly too ourselves, and be watchful according to the examples that he giveth us, to the intent we grow not past grace, & so the thing befall us which is spoken heretofore, namely that we heap up continually a greater wrath and a more horrible vengeance of God upon us.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him to give us such repentance of them, as we may resort wholly unto him, to submit ourselves fully to the guiding of his holy spirit, that we may walk rightly according to his good will, in such wise as his name may be glorified in us all our life long. And so let us all say, Almighty God our heavenly father, etc.   

The. Cxlij. Sermon, which is the fourth upon the xxxuj Chapter.  
20 Consume not the night to root out the people under them.  
21 Keep thee from turning to iniquity, for thou hast chosen it rather than affliction.  
22 Behold, God exalteth by his power, who is like him to teach?  
23 Whom hath he set over him in his ways (or who hath overlooked him in his way?) who shall say unto him, thou hast done amiss?  
24 Remember thou to magnify his work which men behold.  
WE know it is a good and profitable thing to think upon gods works. And that also is the thing whence we must fetch all our learning and wisdom through our whole life. But specially in the night time when we be alone by ourselves, we have leisure to be occupied in applying our minds to that study. For we overpass the things that we see a day times: but in the night we think upon them with more leisure & settledness, & we comprehend them better. Nevertheless we must keep a measure in musing upon God's works. That is to wit, if they be to high for us and pass the reach of our understanding, we must stop there and glorify him, specially when it pleaseth him too conceal the reason of his doings from us. And that is the cause why he sayeth in the text, that we must not spend the night in musing to much bow the people are rooted out under them. It is good to seek how God rooteth out nations, to the end to learn humility. For it behoveth us to reason in this wise: namely that if God pass not to destroy a whole country and the inhabiters thereof: what shall become of any one poor man? Shall one man be proud and think to have an everlasting state, when he setteth before his eyes that God sweepeth away a great multitude of people in the minute of an hour? You see then a profitable comparison. How? If God spare not a whole country when they have offended him: what shall become of me in whom he knoweth an exceeding great number of sins? For I am but a wretched creature. Furthermore when we shall have mused upon such things, and now & then our minds are troubled & amazed by reason of sundry doubts that come in our heads, which we be not able to resolve: what have we else to do, but to hold ourselves within such sobriety, as to reverence God's judgements although we comprehend them not. Therefore it behoveth us to take good heed to God's works: but yet must we beware that we overshoot not ourselves in making to long & deep search for them. And that is the cause why we be forbidden in this text, to consume or swallow up the night Mark that for one point. And furthermore let us mark, that whereas it is said, that the people are rooted out under them: it is to magnify gods power the more, in that he causeth men to sink as it were into a bottomless pit in the same place that he shall have given them to devil in. If a whole nation were driven out before our eyes, & conveyed into some far country, & continued still the same that it was: that were no matter to make us to wonder so much. But when sudden changes come in the world: it will seem that God maketh men to melt away like snow. And in very deed we see that some country hath been very well peopled, & now at this day it is laid waste. What is become of the inhabiters? True it is that they be scartered here & there: but yet the remembrance of them is as it were razed out, forasmuch as a man cannot point them out to know where they are become. Thus ye see what is imported in this sentence, where it is said that nations shall be rooted out of their place, and as it were under their foot, as though the earth had opened & swallowed them up, so as a man might not perceive the print of their path. When God worketh after that fashion, it is a wonderfuller thing, than if the people were removed from place to place, and that it were seen how God dislodgeth a whole country to give them a new dwelling. And hereby we be warned, that in considering Gods judgements, we must look higher than our own wits can reach unto: for that is the cause why we fear not God so much as we aught to do. Yet notwithstanding we diminish not his power, in not fearing the highness that is in him, which aught to make us afraid. Therefore as often as we set our minds to the considering of God's judgements which he executeth in this world: let us learn to consider with ourselves, that it is to high a thing for us, & that when we have thoroughly thought upon it, we must be feign to stop short, for our wits reach not so far and wide▪ Besides this, here is also one other good admonition: which is, that God needeth not to use the inferior and visible means, if he list to consume us: for when we stand fastest, he can make us melt away. The earth that beareth us too day, shall fail us [tomorrow.] Although we have none enemy to assail us, and although God send no great armies against us: truly he needeth no more but to give us one angry look, and we shall be consumed, yea even without putting any hand unto us. He shall not need to change our place, he shall not need to remove us a far off, he shall not need to cast us down to break our necks: for when we stand surest upon our feet, and we seem best able to hold ourselves in good plight: even than shall we soon perish if God be against us, and no man shall be able to rid us from his hand. Seeing that this is told us, let us learn too humble ourselves and not too have any other foundation than the sovereign power from above. And forasmuch as God promiseth to reach us his hand, let us trust thereunto and refer ourselves wholly unto him, therewithal acknowledging our own vanity and unsufficiency, to the end we be not puffed up with any presumption that maketh us drunken. Thus ye see in effect what we have to bear away in this verse. Now it is said immediately, keep thee from turning to iniquity: for thou baste chosen it rather than affliction, or else because of affliction: for the Hebrew word and manner of speech importeth both twain. First & foremost job is warned here, that he should not turn to evil. And under that term we mean not either robbery, or murder, or spitefulness, or such other like things: but we understand the hartburnings against God, and the grudgings and rebels that proceed of impatiency. The cause then why it is said that Iob must keep himself from turning unto evil, is for that he showed not himself to be pacientynough in submitting himself unto God, and in acknowledging his righteousness during the time of his adversity. And it is purposely said unto him, that he should stand upon his guard: for it is a hard thing too forbear falling, when we be pinched with adversity. Again, look what is said unto job, aught to serve us all. And so let us take this saying as an exhortation of the holy Ghosts to us all in common, that we should be watchful when we be afflicted, so as we serve not aside unto evil. What is the reason? For assoon as God's hand toucheth us, we be grieved out of measure, and there needeth no more to put us out of patience. Specially if the affliction be great and violent, then are we utterly dismayed, what stoutness soever there were in us afore: and whereas a man would have thought us to be invincible, we be quite out of heart, and wot not where to become. Seeing then that there is such frailty in us, it standeth us in hand to look well to ourselves, and to do our endeavour to hold fast that which is good. Yea verily: for although a man strain himself to the uttermost, yet shall he have much ado to stand out, that he stumble not by some means or other. Yet notwithstanding we have cause to be of good cheer, forsomuch as we see that the spirit of God considereth how hard our battles are. For if we labour to keep ourselves from evil, let us not doubt but that God will hold us up even when he seeth us at the last cast. And if we hold on and enforce ourselves thereunto, although there be feebleness in it, and that we do not our duty to the full: yet will God accept the pains that we endure and take them in good worth. Behold the thing that aught to give us courage. But yet must we be diligent in that behalf, according to that which is showed us here. Therefore let us not flatter ourselves, but stick to it that we turn not aside unto evil, that is to say, that we be not overmuch grieved when God beateth us with his rods. I say, let us labour to keep ourselves from striving against him, that we murmur not at his justice. For (as we have seen heretofore) it is extreme wickedness when men lift up themselves after that sort against God, and are so stubborn as they cannot think well of his doings too glorify him in the same. And although it appear not to be such an evil in the judgement of men: yet doth God esteem it as a most heinous crime, and not without cause. Wherefore as often as we feel any adversity, let us look well to ourselves, that we be quiet and submit ourselves wholly unto God. And that is the thing which Eliu showeth more evidently, when he addeth, that job bade chosen evil rather than affliction, or because of affliction. Both these translations tend to one end: which is, that job bore not his case peaceably with humbling of himself, but lifted up himself against God in his affliction, and considered not that it behoved him to have stooped under the hand of him that hold him in his power. If a man ask how job can be condemned of such sturdiness, seeing he is set before us as a mirror of patientness: I have answered that question already: namely that God accepted him for patient. And certess that virtue is commended in him, not only by the record of mortal men, but also by the record of the holy Ghost. Yet notwithstanding that is no let but that he had imperfection in him, and did amiss in some respect. Now if job having endeavoured himself to be quiet that he might glorify God, and know and publish his mighty power, was blamed nevertheless: I pray you what shall become of us? If we make comparison between the patientness that was in him, and the hartburnings and repinings that are in us: we are so coy, that if God do but tick us with his little finger, we are by and by in a pelting chafe, and there is nothing else with us but murmuring and spiting. Seeing then that we be so far of from the virtue of job: do we not deserve to be a hundred times more condemned than he? And therefore let us understand first of all, that although affliction be sent us to tame us withal: yet doth it stir us to rebelling against God: not of it own nature, but because of our sinfulness. When God chastizeth us, it is to the end to deal the better with us: according as he showeth us our sins, to the intent that in condemning them we should flee to him for refuge, and having known him to be our judge, beseech him of pardon and grace, and learn no more too delight and sooth ourselves in our vices. Thus ye see to what end God chastizeth us. But we turn our afflictions to the contrary: for in stead of stooping under God's hand, we do nothing but fret and grind our teeth, and storm. To be short, we cannot abide to be either poor or sick, or too suffer any other miseries in this world, but we would feign that God should let us alone in peace, yea and that he should govern us after our own fancy, and not do aught at all to our misliking. And so by reason of affliction we serve aside unto evil. Seeing then that there is such a frowardness in us, that the means which God ordaineth too hold us in awe under his obedience, are turned by us to the clean contrary, in so much that they make us to play the wild beasts, and to chafe against him, and too kick against the Spur: seeing (I say) that there is such sinfulness in us: let us learn to resist it as much as is possible. And seeing that job, for all that he could do, is blamed here to have chosen iniquity in his affliction▪ let us consider that the same will much more happen unto us, if we look not well about us. Furthermore whereas it is said, rather than affliction: (for that is the most convenient and fit translation, notwithstanding that both of them (as I said) do come to one end:) that manner of speaking hath a certain grace in it, whereof we may gather instruction. It is said then, that job chose iniquity rather than affliction: And how▪ When a man chafeth against God, doth he therefore scape his hand? Not: but he holdeth not himself in his array, for adversity aught to make us to stoop, but we fight against the hand of God. True it is that our so doing is in vain, for we shall be disappointed of all our hope, and we shall gain nothing by it: but yet for all that, as often as we gnash our teeth after that manner against God through impatiency, our meaning is (if it were possible) to be no more subject unto God. And that is the cause why I said that this saying importeth a good doctrine. For if we perceived thoroughly that all such as can not yield meekly unto adversity, are loath to be subject unto God, and could find in their hearts to beat back all his force: we would abhor impacientnesse much more than we do, yea and we would think it to be an intolerable blasphemy. Then if we stick not to chafe and turmoil when God's hand is upon us: it is a token that we be not acquainted with that which is said in this text, namely that all such as are unpatient are loath to be subject any more unto God, and would fain have the sovereignty and authority abolished which he hath over them. This is a thing that aught to put us in mind to be more patient than we have been wont to be, whensoever it pleaseth our God too frame us to humility. And after this Eliu addeth, That God exalteth by his power, and who is like him in teaching? or who is such a lawmaker as he? Othersome translate it, who is he that rusheth or casteth forth as he doth? For the Hebrew word betokeneth also to cast or throw Nevertheless, the process of the text showeth, that forasmuch as God's wisdom is treated of here, it is better to take the word for ●o teach or to task men too a law or doctrine, according as the word betokeneth most commonly. Now than it behoveth us too take this sentence after the first manner: which is, that God bathe not his like in teaching. This is not referred simply to the word of God, but also too the inward power which God uttereth, when it pleaseth him to touch us to the quick, and to pierce our hearts in such wise as we come to him. Truly whensoever Gods word is preached, or when men read the holy Scriptures, then is God our teacher, and it is he with whom we go to school, and it may well be said that there is no teaching like unto his. For when we shall have been taught by men all our life long: yet shall there be nothing but vanity in us, until we be grounded in the wisdom of God, because there is no substantialness, but there: all other things vanish quite away. And in good faith, were the wise men of this world never so highly learned and sharp witted: yet was their understanding darkened continually with some clouds, in so much that there was no certainty in them, but they were ever new to seek. As much is to be said of all such as are taught of men. Therefore it is a very true saying, that there is no teacher like unto God: for we shall never be taught perfectly, till we have known the word of God. But Eliu proceedeth here yet further: that is to wit, that we be then taught of God, when it pleaseth him to touch our hearts inwardly by his holy spirit, and that he worketh after such a sort as we know his Majesty and obey the same. But there is not that creature to be found, which can do that: that is the peculiar office of God and of his holy spirit, yea and he reserveth it wholly to himself, and experience showeth that he only is worthy of that praise. For though we should read the holy Scripture continually without ceasing, and that it were expounded to us by men of excellent skill and great cunning: yet should all their labour be unavailable, and we shall profit nothing at all until God enlighten us by his holy spirit, touch our hearts and soften them, pierce our ears (as hath been seen heretofore) and open our eyes, so as our hearts which are as hard as flint may be turned into flesh, and we bow unto his obedience. Until such time as God do this: it shall be to no purpose for men too speak too us, for all their teaching will slip and vanish away from us, and yet shall never be able to take root in our minds. Therefore not without cause is it told us here, that there is no teacher like unto God. Furthermore this is not said, only to the end we should repair unto him to be rightly taught: but also to the end we should learn not to be selfwise in the discourses and imaginations which we conceive. And why? For that were the next way to shut ourselves out of the door, that we might not come to God's school. What is to be done then? let us learn to be utterly ignorant, till our Lord have taught us his william. And moreover let us content ourselves with the knowledge of that which we have learned at his hand: and whatsoever else cometh in our head, let us thrust it under foot, assuring ourselves that it is every whit of it but leasing and falsehood. Thus ye see what Eliu meant in this strain. And that also is the cause why he sayeth, Behold, God exalteth or advanceth by his power. Hereby he showeth, that if God work with us, we must not go about to know the uttermost of all things that he doth, as we may try the works of men: for inasmuch as we have them before our eyes, we behold them and look every corner of them, and also we be able to handle them with our hands, and to toss them and turn them at our pleasure. It is not so with the works of God. And why? For he exalteth in his power: that is to say, he is wonderful in his doings. Therefore men must not attempt nor press so far, as to search the uttermost of his doings, or to judge at adventure of them and to give bridle to their rashness, when they comprehend not all that is in them. And why? Seeing that Gods works are so high, (as which do proceed of his infinite power,) it behoveth us also to stay at them. For we be couched here by low, there is a great distance between them and us, and we cannot fly so high. Wherefore let us hold us contented with that which God sendeth, and suffer ourselves to be governed by his holy spirit, and neither covet nor desire too know any thing, save that which he shall have showed us. To be short, let us be his scholars, assuring ourselves that all our wisdom consisteth in bridling our own fancies, so as they range not abroad. Now we see what the meaning of Eliu is. And therefore for the better confirming of the matter which I have dealt with heretofore, let us follow the said admonition. It hath been said that it is a good thing to apply our mind to the considering of Gods works, so be it that we deal soberly, acknowledging the slenderness of our own understanding. Therefore whereas it is said, that God exalteth in his power: let us understand that he intendeth not to let us wander after our own liking. And therefore let us not be so proudas to say, that his works are to be esteemed as men's works: but let us assure ourselves that he will have men to magnify them, and to honour them. Furthermore forasmuch as wisdom faileth us, and yet notwithstanding our flesh tempteth and tickleth us to be desirous to seek more than is lawful for us to know: let us bear in mind that there is none like god in teaching, and therefore that it behoveth us to come to him, to the end that he may enlighten us, and that our minds may be governed by his hand and direction. When we be taught in that school: we shall profit enough in God's works, and therewithal we shall have wherewith to bar all our own curiosities. And undoubtedly it behoveth us to be always watchful, that we may restrain ourselves. For although the faithful be modest, and framed a long while aforehand to receive instruction at God's hand: yet notwithstanding there are still some curiosities flittering in their heads, so as they be haled away, and many imaginations come in their minds, causing them to say, why is this? and why is that? But let us always come back to this conclusion, that forsomuch as we be not able to comprehend Gods works, not nor any creature else is of power to do it: it behoveth us too come unto him, and he must not only teach us by his word, but also enlighten us and order our thoughts, and bring us under his lure, to hold us fully in awe. Thus ye see in effect what we have to remember in this sentence. Now it is said anon after, who shall oversee him in his way? And who shall say to him, thou hast done amiss? or else, whom hath be set over him in his way? for the Hebrew word signifieth to give pre-eminence and lordship, and sometime to visit or oversee. Nevertheless the meaning of Eliu is evident enough: namely that it is not for mortal creatures to control God, or to make search to find fault with his doings, and to blame them as though he were misadvised and knew not how to order things as they should be. This is the sum of that which is contained here. Now to the intent we may gather a more familiar doctrine of this sentence: let us set it down for a ground, that men must be judged by God, and that they have not authority too be judges over him. That is the thing which is showed us here by these words which Eliu useth. Will we then judge God? It is high treason: for we usurp that which is his. It is written that all knees shall bow before him. And why? To come before his judgement seat, as Saint Paul declareth in the fourteenth too the Romans. Seeing then that God reserveth the judging of us to himself alone: what remaineth for us too do, but to abstain from that Devilish boldness of desiring so to control him and to strive against him, as though there were any fault too be found in his doings and he were blameworthy, and that we were of some better discretion and skill than he? Now were this well put in ure, we should see another manner of modesty in men too like of God, and whereas blasphemies flush out of men's mouths, we should hear God's praises sound everywhere, so as there should be one agreeable melody too magnify his inestimable righteousness, wisdom, power, and goodness. But what? Although everyman confess at the first blush that it is good reason that God should work after such a manner as no man might advance himself against him: yet notwithstanding all men do it, and there are very few that can refrain such pride, when they see themselves inclined thereto by nature. Therefore it standeth us the more in hand to hold fast the doctrine that is given us here by Eliu, or rather by the holy Ghost: which is, that we must be mindful to magnify Gods works, yea even those works of his which are known too men. Now then, after that Eliu hath said that no man can reprove God in any of all his works: he telleth us that we must remember to magnify them. And why? For at length we shall find men to be convinced by experience, that God doth not any thing but in all uprightness and equity. Therefore let us consider it that our minds may be restrained, to the end we fall not to straying and gadding over all the fields. And it behoveth us too join these two sentences together as they be matched here. The first is, who is he that can say unto God, thou hast done amiss? And the other is, That we must remember to magnify him. Truly moste men can well enough presume so far, [as too accuse God of misdealing:] and in very deed a man shall hear nothing but grudgings against God: and although he be upright in all points, yet do not men cease too find fault with him: but yet for all that they be not able too reach unto him. And that is the cause why Eliu scorneth that foolish overweening of theirs, in that he sayeth, that no man is able to charge God with any misdealing. Men may well spew out their blasphemies: but yet shall they vanish and shed away like water, and in the mean while God shall continued in his perfect state still, and laugh such presumptuousness of men to scorn, when they will needs rush after that manner against him. Then let us mark well, that such as hold not themselves in such modesty as I have showed that they aught to do, shall not avail at all when they have replied never so much against God. And why? For he hath not set any person over himself. Herein is showed us that men are overfoolishe and destitute of reason, when they dispute so against God: Why? For who hath set them in any such office? If a man should take upon him to judge those over whom he hath no authority, and to set tasks and tallages upon them, and too give sentence upon their doings: would the world think well of such presumptuousness? would it not take such a man to be a stark fool? But we be far more fond in lifting up ourselves against God. If a poor Beggar should give away Dukedoms and Lordships, and appoint judges and Lieutenants in a Country: every man would laugh him to scorn. But we do much more when we take upon us to rule God, and to give him his lesson. And what a presumptuousness is that? If we would take in hand to subdue all Princes to our lure, it were not so great and furious stateliness as this. Now than Eliu showeth here, that if we be tempted too judge overhastily of Gods works, and that our reason wax to bold and proud: we must come to this point to say, What? when all things are thoroughly considered, is it mere for us too look unto God to control him, or to spy out his doings too find fault with them when they have passed his hands? Have we the oversight of him? Is it for us too examine his ways? Then if we be once fully resolved of that point, it will be enough to bar all curious questions, and to hold us in awe. For (to be short) it behoveth us to conclude, that gods showing of his works unto us, is to the end that we being under them, should look upon them, and consider them. It is said here, who is he that shall oversee [or overlook] him? This saying importeth much: for there are two sorts of looking upon Gods works. The one is when we perceive our own smallness, and acknowledging that we do but creep here below, do lift up our minds aloft by faith, assuring ourselves that we be not able to comprehend so high & profound secrets, and (to be short) when with our faith there is matched this lowliness of honouring the things that are unknown to us. Thus ye see one good manner of looking upon God's works, for it is under him. Therefore when we be so lowly and meek hearted, and having considered our own measure, do lift up our heads and cast up our eyes, desiring reverently to know what it pleaseth God to show us, and no more: then do we look upon Gods works under him. But contrariwise it is said in this text, who is he that shall overlook him [or look above him] in his ways? Lo here a contrary way of looking, when men advance themselves and mount above with their Ergoes, and with a desire too overlook God's works as though the same were under them. But when they mount after that manner, they must needs break their necks: for what manner of Ladders have they? Again, let us labour as much as we can in our vain imaginations, and it is certain that we shall have no foundation to bear us up. So than it is an untoward and cursed fashion of looking upon Gods works, when men step to him as though they would thrust all his doings, under their feet, and call him to accounted, and sit in judgement upon him as though they had superiority to overrule him. Let us keep us from such devilish pride: for it is added as an appurtenance, that we must remember to magnify God's works. And that is the second sentence, which I said was too be matched with the other former one. But why is it said, that we must remember it? For it seemeth that Eliu might have said at one word: Magnify thou the works of God: but he saith Remember thou. Why so? For we be willingly occupied about our own wicked imaginations, which hinder us from yielding God his deserved and due glory. And therefore it standeth us in hand too quicken up the remembrance of our mind, seeing we be so forgetful of God. As for example. When we should think upon God, the first thing that will come to our thought, shall be some illusion of Satan's, to make us fall in a rage, or too cast us into despair, or to snarl us in some distrust, or else to make us tumble into our destruction. You see then that our wits are overwrapped with such ignorance, as we think not upon god, and in the meanwhile Satan is wily enough to put some wicked fancy in our head, too turn us away from God if it were possible for him. True it is that many men know not what this meaneth: for they be utterly blockish: but they that know it are warned to bethink them of the disease that is rooted in all men. And forasmuchas we may be tempted with wicked conceits: therefore it is said that we must bethink ourselves, and not suffer God to be as it were buried, but call to remembrance that which God himself hath printed in all men, that is too wit, that the Creature must not exalt himself against his maker: and the same must serve us for a bridle too hold all our affections in captivity, and too thrust them under foot, so as we may say, wretched creature, where art thou? Comest thou here to dispute against thy God and to subdue him? Is it reason that thou shouldest take upon thee to control him, and make him too pass as it were under thy hand? what a malapertness is that? then if men enter into such an examination of themselves: it will drive away all the lewd imaginations that come in their minds, and are a hindrance to them to magnify God's works as it becometh them. And therefore let us beware that the Devil put no lewd conceits in our heads, but let us ward them a far off by magnifying Gods works as they be worthy. And how shall we magnify them? not by judging of them after our own knowledge. Not: but we must honour them although they pass our reach: and although we perceive not the reason why they be done, yet let us not cease to say, Lord thou art just▪ righteous, and full of equity. Thus ye see that the thing wherein we must occupy ourselves all the time of our life, is to know that the greatness and excellency of God's works is such, as we cannot yield them such praise as they deserve, without advancing them above ourselves. And Eliu also sayeth expressly, that men know them, to do us to wit, that when men have fought their fill against God, (according as we see that pride is always in us:) yet in the end we must needs be overcome. For God will peradventure suffer us to inquire of him unaduizedly: but when we have so given the bridle to our fleshly lusts, and Satan hath carried us away in our foolish affections: in the end we shall perceive (how be it all to late) that God is righteous, and that we shall continued so, spite of our teeth. So then seeing that experience showeth that Gods works deserve all praise, what is to be done? Shall we take upon us to inquire of all his doings too the uttermost? let us shun that: and let us rather learn to honour him with all humility, and in so doing too yield him the righteousness which he deserveth, and to confess that his wisdom, his justice, his goodness, and his mightiness appear in such wise in all his works, as he must needs be known to be such a one as he is, that is too wit, a most loving father towards those that are his, and a just judge towards those whom he hath forsaken.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him so to touch us, as we may utterly condemn ourselves before him, namely to the end we may be acquit through his mercy: and that therewithal it may also please him to remedy all the vices that are in us, and so too cleanse us, as we may draw nearer and nearer to the heavenly life. And forasmuch as we be so much inclined to pride and presumption, as we cannot bow under him as were requisite: let us pray him to grant us the grace to submit ourselves to him with all humility and fear, so as we may be fit too receive instruction, both by his word, and by his holy spirit, to the intent that in all points and all respects we may yield him his due honour, and he guide us as obedient children under the government of their father. That it may please him to grant this grace, etc.   

The. Cxliij. Sermon, which is the fifth upon the xxxuj Chapter.  
25 Men behold it, every man seeth it a far off.  
26 Behold, God is great, the number of his years is not known, there is no counting of them.  
27 For he restraineth the drops of water, and afterward maketh the rain of his moisture to pour down.  
28 He maketh it to come from heaven, and it sheddeth dowune upon the multitude of men.  
29 Who can know the diversity of his Clouds, and what is the heap of his Tent?  
30 He stretcheth out his light, and covereth the roots of the Sea.  
31 By them doth he execute justice upon the people, and give abundance wherewith to live.  
32 He clotheth his dry streams with the clouds, and commandeth them to go against them.  
33 His companion brings him tidings of strife, and there is anger in mounting up.  
We have too bear in mind the matter that was glanced at yesterday: namely how it is showed us here, that although men would shut their eyes, yet can they not bring to pass that god should not set himself afore them, and that his works should not be known to them. Hereby we be warned that if any man know not God, the same cometh not of simple ignorance, but rather of stubborn wilfulness, because he turneth away from him. For (as I have said afore) Gods works are to manifest unto us: they show themselves every where: and therefore we can not be ignorant of them, except we list ourselves. In respect whereof it is said, That men behold them a far off. For this similitude importeth, that they be so excellent, and that there is such a greatness and majesty in them, that although there be a far distance between them and us, yet are we able to see them. We know that if a man be far off from us, our eye sight will not reach thither, but it fadeth by the way: or if there be a great Castle, it will seem to be but a little cabin if we look at it a far off: and a whole town will seem to be but a two or three houses. Thus doth far distance diminish the outward appearance of things, which are great when we see them near at hand: We have experience enough of it in the Sun. For it seemeth to be scarcely two foot broad: and yet notwithstanding if a man know the reason, and the things which the Philosophers and those that are acquainted with the secrets of nature do show, he shall perceive that the Sun is much greater than the whole earth. And here it is said expressly, that men behold Gods works a far of. How far off? So far, as our eye sight must needs be utterly dazzled. But yet as far of as it is, we perceive how God worketh: and therefore it followeth that there is such a majesty in Gods works, as we aught of duty to honour him therein. Now then let us mark, that such as glorify not God as they should do, can not cloak themselves with ignorance: for it is but a vain covert, because his works cannot but be known unto them. In so much that if we allege that our eye sight is too weak, and that Gods working is too high for us: it is to be replied, that although Gods works be not nigh us, yet we cease not too perceive them, so far forth as is needful for the magnifying of them. And although our eyesight be very feeble, yet is there such a greatness, excellency and worthiness in Gods works, as we have some inkling of them. Therefore let us learn to apply our minds too the knowing of the things that God showeth us. Furthermore let us mark also, that it behoveth us to know God and his works according too our own measure. If he show himself a far of, let us content ourselves therewith. True it is that we may well desire to have him to come near us: and on our part also it behoveth us too strain ourselves from day to day, to have a more familiar and full knowledge of him and of his works. But yet for all that, we must walk in humility, and if God list not to be known to the full, but only in part: let us hold ourselves to that which pleaseth him. And in the mean while (as I said) let us not play the purblind or starkblind bussards wilfully: but let us suffer God to show himself to us, and when he hath showed himself and we know him, let us honour him and yield him his deserved praise. Now herewithal Eliu saith, that because God is great, we know him not, neither is there any numbering or accounting of his years. This sentence should seem to repugn that which I have said already: for to know and not to know, are things utterly contrary. We saw in the last verse, that although God be far off from us, yet notwithstanding his works are so great that we see them: and now it is said, that God cannot be known. But by the knowing that is spoken of here, it is meant that we cannot comprehend God in such wise as he is in his majesty: we come far short of that: it is enough for us that we have some little taste of it: we be not able to comprehend the infinite light that is in him: it sufficeth that we have some little sparks thereof. Thus than ye see in what wise God is not known: namely in that our capacity is too small to conceive and comprehend him. Yet notwithstanding his meaning is not to be utterly hid from men: for he showeth himself enough to be honoured at their hands. Therefore this knowledge which we have of God, is not to be able to determine of him, and to say thoroughly what is in him: but yet nevertheless we are unexcusable if we honour him not, forsomuch as he hath showed himself in such portion unto us, as he knoweth us able to bear, and as is for our profit. Now we see after what manner we behold God, and how he may be known of us: that is to wit, by looking at him as it were in a glass when he claddeth himself with that visible majesty which is seen in heaven and earth. Lo in what wize he aught to be looked upon. And for that cause it is said, that the creatures are as his seat: those are his ornaments: and as a Prince that appareleth himself in his royalty too have the more reverence: even so God's ornaments are in the heaven and in the earth: and there it is that he must be looked upon. For as for his substance or being, that is invisible and hidden from us. But he uttereth his virtues in such wise, that although we were blind, yet might we grope them, according also as S. Paul useth the same similitude in the 17. of the Acts. Seeing it is so, let us learn that we do then see God, when we consider his works: for his mighty power appeareth there, and showeth us that he deserveth well to be glorified at our hands. But yet must we not presume to know him perfectly, so as we should be able to define what his glory is: for that passeth all our understanding: we must cast down our eyes and confess that he dwelleth in unapproachable light. Therefore our knowing of God is but in part: and therewithal it behoveth us to confess, that we be so ignorant and weak, as it is enough for us to have some taste of God's majesty, and we must hold ourselves at that stay sith we see that our wits fail us, and that we be as good as forlorn. I say it behoveth us to hold ourselves within our own slenderness, praying God to rid us of this mortal flesh, to the intent we may behold him as he is, when we be become like unto him, as it is said in S. john: and furthermore that in waiting for that day, he reform us presently after his own image, to the end we may behold him the better. For thereafter as God cleanseth us from all our fleshly vices, and from all the heavy dross that we feel in ourselves: so maketh he us the meeter to behold him. And so upon the knowledge of the weakness of our own wits, we have to pray unto God to reform us more and more, to the end we may profit and increase in his knowledge. whereas mention is made of the numbering of his years: and whereas it is said, that they cannot be reckoned: truly a man may think it rude gear at the first blush: for inasmuch as God had no beginning, it needeth not to be said of that everlastingness, that the years thereof cannot be reckoned: and therefore that saying might seem superfluous. But if we consider what Eliu amed: we shall find that saying greatly to our profit. And why? As I have said heretofore, men are so carried away with pride, as they found fault with God's doings, and will needs control him. And whereof cometh such sauciness, but that in effect they think themselves wizer than God? Now to beat down such overweening, it is said here, that a man cannot reckon the number of God's years. Therefore whensoever we would be judges over him, and are tempted with the said presumptuousness and desire to mount higher than becometh us or is lawful for us: let us bethink ourselves thus: wretched creature, thou are but as a snail, it is not past three days ago since thou camest first upon the earth (I mean even them that had lived a four or fivescore years) & yet thou wilt take upon thee to judge thy God. And in what plight art thou? For when thou shalt have reached to the very creation of the world: it is nothing in comparison of the everlastingness that is in him. So then, thou seest now thine own folly, and that thou art out of thy wits when thou interest into such a maze, as too go about to judge him. Therefore let us learn, that here is not only told us that God's age is endless: but we must also compare it with the shortness of our life, according as we be warned to do. For we know that we be transitory and slip away like a shadow. Then must we compare the said shortness [of our life] with the endless time of God, and the everlastingness which hath neither time nor bounds: and that will serve well to keep us from advancing ourselves into such presumption as we have been wonted to. Thus we see in effect what Eliu telleth us here. Now must we come to the declaration of that which he sayeth concerning Gods works. For he allegeth the Rain, thunders, and vapours, and such other like things, as Hail, tempests, and whirlwinds. When we see those things, God giveth us such signs of his majesty as we must needs honour him, or else we be too unthankful and blockish. True it is that God hath other works higher and harder too comprehend than these: but the intent of the holy Ghost was, to teach us grossly according to our rudeness and homeliness: and therefore Eliu setteth down here an example of the works of nature, which we say are common. We need not to go to school nor to be great Clerks to have knowledge of Rain, of hail, of fair weather, and of the changes that we see in the air. True it is that the reasons of them are not very common and ordinary. For if a man should ask a poor silly soul how Rain is engendered, he could not resolve him of it, because we see not how the water mounteth up, nor also how the water can be engendered in the air: and it might seem a thing against reason. So the plain countrymen cannot discuss the things that are to be known by Philosophy: as how the rain is engendered by drawing up of the vapours of steams, in so much that when the Sun stryk●th upon the earth, forasmuch as the earth is full of holes, and not so close shut but that there are little veins in it: he draweth up the vapours aloft, and by little and little they become thick, and when they be in the mids of the air, there they engender rain. For by that means the moistures are drawn up by little and little, until that all of them grow ripe to give us rain. Again the countryfolke understand not whereof it cometh to pass, that there is not so great heat in the middle room of the air, although the same be nearer to the Sun. For the cause of it is, that the heat setteth itself here upon the earth as upon a hearth, whereas in the air it spreadeth abroad in such wise as it cannot rest there. And that is the cause why hail is engendered there, as we see. It is a strange matter, in so much that we would hardly believe it if it were not a common thing among us, that the hail should thicken in the air, and that although the Sun be nearer thereunto than to us, yet notwithstanding (as we see) there must needs be a great coldness there. The ignorant therefore have no knowledge of these things, neither can they found out the reason of it, but are amazed at it. Howbeit although we know not the reason, yet the thing itself is sufficiently known, insomuch that it appeareth that the drawing up of the vapours from the earth after that manner, and the engendering of rain afterward, and also the holding of the rain in the air after it is engendered there, (according as it is said that the clouds are bottles, barrels, or tub) are a wonderful work of God. And in good sooth if there were barrels in the air to hold the water in, it were not a notabler miracle, than too see the clouds hanging over us. What letteth that they fall not down to overwhelm us and too destroy the earth? Must it not needs be an excellent power whereat our wits must be amazed? This is the cause why I said that without any going too School, or without any curious great book learning, a man shall found sufficient knowledge of God's works in the order of nature, to make him unexcusable, because the same is so common among us. As for example, when we look upon the rain, hail, thunder, and such other like things, the same show us a certain majesty of God too make us afraid, so as we must needs be moved spite of our teeth: for by that means our Lord enforceth us to know the majesty that is in him, notwithstanding that we through our unthankfulness endeavour to quench it too the uttermost of our power. Now than we see why mention is made here unto us of the rain & such other like things. Not because that God hath not other works more wonderful and excellent: but to the end we should not pretend ignorance: for the holy Ghost setteth before us the things that are seen and known of the whole world. seeing it is so, what have we to do but to worship God, yielding him his deserved honour: and to beat down all pride in ourselves, so as we learn to submit ourselves to his ordinance, and allow whatsoever he doth or disposeth? Howbeit, it will be good for me to expound the words, before I gather the general doctrine. It is said, that God restraineth [or holdeth back] the drops of water. And it serveth too express better his excellent power, which would not be believed if men saw it not with their eyes. If a man should tell us that the drops of water were held up, (that is to say, that the water which is so fine and subtle a thing that it sheddeth and soaketh away and hath no fastness in it, is nevertheless held up in the air, notwithstanding the great number of the drops, and the great quantity of it:) we would think it strange, if we had not experience of it. If water were a firm and substantial thing, there might well be some mountain of it for God to hold together. But whereas there are a hundred Millions of drops in one little cloud, and every drop is of it own nature ready to fall away and to disperse all the rest of the body, (as soothly nothing is more shedding and slippery than water, in somuch that look how many little portions there are, so many divisions there are) and yet notwithstanding they are all held together: if we knew it not and perceived it not, we would never believe it. Must we not needs then acknowledge an infinite power in God, when we see the things that could not be believed? And so Eliu in saying that God holdeth together the drops of water, meant to express better the mighty power that God showeth us in holding up the rain in the air. And afterward he sayeth that of his vapour he maketh Rayne. If a man demand whereof rain is engendered: I say, of nothing. The vapour of it own self would not rise up from the earth, which hath her steams within her holes, for that is her nature: but the ryzing up of it is by the drawing of the sun, which sucketh up the moisture to hale it up on high. Otherwise what ropes needed there [to draw it up?] Were it possible to believe it, if we saw it not? But it is seen manifestly. Ye see then that the vapours which were nothing, (that is to say which appeared not at all in our sight,) do rise upward against their nature. And when they be up aloft, rain is made and fashioned of them: and afterward the earth is moistened with it, and bringeth forth fruit, and men take their nourishment thereof. Behold our Lord drieth the earth by drawing the vapours from it after that manner: and it is as much as if a man should draw the sap and juice out of a thing, so as he should leave no more strength in it: You see then that it withereth. But God findeth a contrary means. When he hath so dried the earth, and drained as it were the blood and substance out of it: he moisteth it again with the same, and we see that rain giveth abundance of fruits, according as it is showed here. Seeing then that we perceive it to be so: must it not needs be that we are convicted of the Majesty of God which we would not consider before? Although then that we shut our eyes, yet doth God (spite of our teeth) show himself to us, & his majesty is visible to us in all sorts. Immediately it is declared, that God hath as it were his Pavilions [or Tents,] according as we know how it hath been declared heretofore, that the clouds and all the cope of heaven are termed Gods Pavilions or Tents. And divers times it is said that the clouds are his chariotes, namely because he guideth them and maketh them to go forward, or else doth as it were walk upon them to make his triumphs. Thus ye see how God is presented unto us as a Prince, in that he useth the heaven as his palace, and his majesty showeth itself there. Again, the clouds are as ye would say the pillars of his Pavilion, to the end we should be the more moved to consider his royal workmanship. Then seeing it is so, let us learn to yield God that which is his own, and let not his glory be defaced through ou● unthankfulness. Moreover it is not for naught, that whereas this similitude hath been set down already heretofore, Eliu repeateth it here yet once again For we know the foolish curiosity that is in men. They will needs behold God as he is in his own being. But they cannot. So much the more heed therefore must we take to these manner of speeches which are agreeable to our infirmity. Behold, God is visible unto us: but in what manner? He dwelleth in his palace: and will we then press unto him? would we know him according as our capacity cambeare? Let us go to that palace. Howbeit let us not enter into it with a fantic boldness to comprehend all Gods secrets. For seeing he dwelleth in a palace, he must at leastwise have as much power as a worldly King who is but a frail creature. So then let us content ourselves with the sight of that excellent palace, to honour his majesty. And if it please him to come near unto us, it behoveth us to come before him with all reverence, and not to pass our bounds. Behold (I say) what we have too consider in this manner of speech, where the Clouds are termed the pillars of God's palace, and are said to hold up his Pavilion, or else to be joined to it as a part of it. For it serveth to show, that it is enough for us to taste what Gods majesty is, so far forth as he uttereth the same too us by his works. Eliu speaketh also of the effects of Rain. He sayeth that God executeth his judgements upon men and giveth abundantly whereof to live. Whereby he meaneth that God will (when he listeth) make the rain to serve to set forth his goodness: so that if he mind to show himself a foster-father towards men, the Clouds shall bring him wherewith to further them. For like as if a Prince intent to secure a Country that suffereth famine, he will appoint men to bring victuals thither from a far off both by land and by water: even so the Clouds bring us God's provision, namely when he uttereth his infinite goodness towards us. Contrariwise, when he purposeth to show his rigour, the Clouds execute his vengeance upon us, and he uttereth his displeasure there. And why? For when rains are outrageous they do great harm, and make such floods that both Hay and Corn are swept away. Moreover there follow other wastings also, according as it is diverse times seen, that the Sea drowneth a great Country. Ye see then how God doth by rain execute his justice, and also on the contrary part make us to feel his goodness. And that is the cause why it is said, that he covereth the roots of the Sea. For when we behold the rain and the Clouds: at the first brunt it toucheth us and maketh us afraid, and it is meet also that we should be stricken with some fear. But when God withholdeth the waters, so as they pour not down upon the world, ●e swallow us up here at the first dash: that maketh us to perceive God's providence the better. Now than we see what Elius intent was. And finally he sayeth, that God willmingle darkness and light together. For when the Sun shineth, there cometh now and then such a sudden storm, as men are abashed at it: as in the Summer time the weather shall be so calm and fair as can be devised and in the turning of a hand, ye shall see such a tempest, as it shall seem that the world should go to wreck. And who doth that. Must not he needs be an excellent master which commandeth it? Must not that excellency of God be wondered? Furthermore it is said here, that God commandeth the Clouds too mount up, and again, he commandeth the fire which is in the air, that is to say he commandeth the steaming which being of fiery nature are hot and dry. God then commandeth them to justle against the Clouds that are about to mount upward, and thereupon followeth a battle, as if two armies encountered together with mortal anger. Even so is it in the encounter that is between the Clouds, and the dry gleams that are above. Then is there as it were an anger when these creatures meet, and each of them as ye would say at deadly foade with other. And who doth that? Needs most God be the commander of it. For if we should say it were done by haphazard, we should be too brutish, and the very babes might laugh us too scorn: for there is no man but he knoweth that God worketh herein, and that he ruleth from above. You see then in effect what we have to gather of the words. But the chiefest matter is too gather the doctrine that is contained here. Truly the words are right worthy to be well weighed, to the intent that they may be referred to the end which I have touched. Howbeit by the way we have too remember here, that there needeth no great cunning too prove unto us, that there is but one God that reigneth and guideth the world, and disposeth all the order of nature according too his own william. Why so? For if we have lived never so little while in the world, so as we have but seen it rain a three or four times: behold God, yieldeth us sufficient record of his Majesty, so as there is no more excuse for us if we shut our eyes: for (spite of our teeth) we shall understand, that there is a God which overruleth all things that we can see here beneath. Thus ye see what we have to remember. And hereby we see that such as scoff at all religion, and are not moved at the Majesty of God, are as good as bewitched by Satan. For (as I said) we need not to have gone to school to learn this lesson. Yet notwithstanding, there are men even of great skill, that think not themselves wise enough, if they despise not God. And how is it possible that they should become so beastly? It is (as I said) because God hath utterly given them over, and they be so dulled that Satan reigneth in them, yea even with such darkness, as they be not worthy to be accounted for men. Notwithstanding, let us mark therewithal, that they have always sore heartbitings: and although they labour to wipe out all knowledge of God: yet have they such a heart-burning in their conscience, as they are feign (spite of their teeth) too feel the Majesty which they would utterly abolish: and they cannot shifted it off, but that God must pursue them, and show himself too them. Then let us conclude, that the thing which is contained here, is seen by experience: which is, that if men do but open their eyes, they must needs behold a Majesty in all the order of nature: and that although they shut their eyes, yet doth God make them to feel him. Lo what we have to mark here in the first place. Truly this doctrine deserveth to be laid out more at large: howbeit, forasmuch as we have spoken of it heretofore, it sufficeth too call to mind what I have erst declared, without tarrying long upon it. But by the way let us mark, that the holy Ghost doth here set down the works of God which are best known to all men, both to great and small, to the intent that upon the knowing of them, every man should take the more courage too praise and honour God when they know him. Why so? If the manner of teaching in the holy scripture were curious and high, so as none could fasten on it but the learned sort: we would draw back, and most men would take occasion to say, Alas, what can I do? I never went to school, and God vouchsafeth not to show himself but too learned men. But when as we see that God chaweth our morsels too us, and dresseth us like little children, and frameth himself to our rudeness, giving us things in such wise, that even the smallest and ignorantest may have their part and share (as men term it) of them: I pray you aught not we too take the more courage to learn and understand what God is, and too comfort ourselves in the great goodness which he showeth towards us? For if he had not an inestimable care of our welfare, he would not vouchsafe to come down so low. But sith it is his will to stoop unto us in his creatures, and forsomuch as he seeing what is meet for us, showeth himself to us in such wise as we may conceive him: perceive we not therein how much he loveth us, and how heprocureth our salvation? Ye see then what we have to bear in mind. And therefore when as mention is made unto us of Rain, Clouds, Whirr lewindes, and hail, let us not imagine but that God could reason more clearkly with us if he listed. For who gave wit to the Heathen Philosophers to treat so well and skilfully of the secrets of nature? It is God that gave them that knowledge. But in the mean while he teacheth us after another fashion. And why? For he will have men too preach and set forth the doctrine of salvation unto us, to guide us to his own kingdom, and he will have it not only to make us kings and princes, but also to list us up above the whole world, too make us fellows with the Angels, and too mount above the heavens. For asmuch then as God intendeth to lift us up on high: he cometh down unto us too make us all partakers of the benefits that are contained in his word. Wherefore let us learn not to despise the holy Scripture as a common thing: but let us understand that God's mind is to frame himself to our infirmity after that manner. You see then what we have mark. Hear withal let us learn also not to despise gods works because they be common among us. What is the cause why we esteem not Gods doings to be a miracle, but for that we be enured to them by custom? I see it rain: very well, I am not moved a whit at it, by cause it is an ordinary matter to me. But surely it is a villainous unthankfulness, that whereas God doth daily work a miracle, we should be as it were dulled thereby, and not think upon it any more. So than although rain, hail, & the rising of tempests by the order of nature, be ordinary things: yet let us not forbear too mark well all those things, and to consider by peacemeale how our Lord layeth forth the infinite treasures of his power and maies 〈…〉, to the end to be honoured at our hands. Thus ye see what we have to bear in mind. Howbeit before I pass any further, it might be demanded too what purpose Eliu allegeth these things, seeing he reasoneth of a far other matter: which is too show that God is incomprehensible in his doings, and that men must not presume to strive against him, nor too maintain their own quarrels as though they were rightful, and that God were cruel in afflicting them. This seemeth to be nothing at all too the purpose. But I have resolved this question already. Only I will say a word of it slightly, to renew the remembrance of the thing that hath been spoken heretofore at length. Which is, that the inferior things are set generally here afore us, to make us mount up higher to God's secret & incomprehensible judgements. When we see the rain, the clouds the storms, and the hail, surely they be natural things (as men term them:) they serve for this▪ transitory life, and they concern the world, and things here beneath: Yet notwithstanding we be so confounded by them, as we be enforced to reverence the majesty of God. For when we shall have inquired, how it is possible for those things to be done: our wits fail us, and there remaineth nothing for us, but to humble ourselves before God. Now if these small and low things compel us too honour God, and that our infirmity bewrayeth itself therein: what shall become of us when we fall to mounting above the Clouds, yea and above all the Skies, and when we come too the everlasting purpose which God holdeth there as it were hidden in himself? Then if it come too that point, I pray you what shall become of men's wits? They may well flitter and fiske about: but a man may sooner break his neck a hundred thousand times, than attain unto God. You see then, what the manner of Elius teaching is here. For by these things which seem small because custom hath made them common among us▪ he showeth that God in his highness aught of duty to be honoured at our hands: for we shall never comprehend what he is. And why? We comprehend not what the Clouds are, but our wits miss of that? For we see it is no striving in this behalfagainst God's doings. Shall I go set an order in the Clouds, to say; it must not be so or so, & that it is but a tale of a tub, that the rain is engendered of the vapours of the earth▪ & that the Sun draweth up the things here beneath after that manner by the heat of his beams? Shall we (say I) stop God from dispozing all things according to the order which he hath set in nature? Alas, that were too damnable an outrage: every man will grant that. Now seeing that our weakness showeth itself in these small things, which are rife and common, and which God setteth before our eyes: (for yet nevertheless, we know that it behoveth us too fall down there before God to worship him, and to confess that our understanding is nothing at all, specially sith it comprehendeth not the things that we see day by day:) much more reason is it that we should bridle our wits, and rain them short when we come too his secret determinations and judgements, which he executeth not every day, and which are not so common and rife among us. And why so? For it is a devilish pride when a man will mount so high, and therefore he must needs fall into so utter ruin, as he can never get up again. Then let us keep us from this stateliness of desiring to rise up against God, namely in his secret determinations which surmount the whole order of nature, and all the things that we are able to comprehend by our understanding. This is in effect the thing that Eliu looked at and amed at. Now by the way let us mark for an end and knitting up, that whereas it is said, that God execute●● his judgements, and giveth men abundantly wherewith too live. It is to the end we should know, that all the order of nature is in God's hand, and that the air is not governed by itself, nor the rain cometh at the appointment of the Sun. How then? For we see contrary effects. Behold, water drowneth men and sweepeth them quite away: and again, it maintaineth them. Ye see here two contrary woorkings: nourishment on the one side, and wasting on the other, so as God destroyeth and overwhelmeth all▪ Both these twain we see: and what is the cause thereof, but that God overruleth things from above. So then, let us learn too magnify God in this, that we see him apply his creatures too such use as he thinketh good. Furthermore, when on the one side we see his rigour: seeing that he mindeth too punish our sins, we aught too consider that therein he showeth himself a judge, to the end we should condemn ourselves before him, and flee for refuge too his mercy, forsomuch as he uttereth the treasures of his goodness, and showeth himself liberal. Which thing he doth at such time as he declareth himself to have a care of us by sending us provision by the Clouds, whereby he maketh the earth fruitful: to the end it should yield us sustenance. When we see this on the other side: let us be satisfied with the goodness of our God, too put our whole trust therein, and to rest thereupon, concluding that sith he showeth himself a father in the cherishing of our bodies, which are but frail carcases: much more reason it is that seeing he hath fashioned us anew unto his own glory, we should not doubt but he is chary of our salvation, and that he showeth himself a father in that, more than in all the rest. This is it that we have too mark in this strain, where we see that God as now applieth his creatures to his own pleasure, using them on the one side, as Rods to execute his justice, and on the otherside, making them to serve our turn, even by employing them too relieve the necessities of this present life. Therefore let us bear all these things in mind, that we may be taught in his fear, both to rejoice and rest in his goodness, and also too settle our trust wholly upon the same.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to make us perceive them better than we have done: and that therewithal we may know that we must mislike of ourselves still more and more, to the end to correct the sinfulness that is in us: and that forasmuch as it hath pleased God to draw us already unto him, we may consider the grace that he hath begun in us, and thereupon take courage to go forward still more and more, till we be come to the perfection that he calleth us unto, and never be weary of traveling thitherward, and that in the mean season we may have our eyes open to behold his goodness, power, justice, and wisdom which he showeth us: and he reform us wholly to his obedience, so as we may seek nothing but to dedicated our whole life too his service. That it may please him, etc.    


The. Cxliiij. Sermon, which is the first upon the xxxvij Chapter.  
ALso my heart trembleth at it for fear, and it leapeth out of his place.  
2 hearken to the noise of his voice, and to the sound of his mouth.  
3 He directeth it under the whole heavens, his light is upon the wings of the earth.  
4 Again he brayeth with a great sound, he thundereth with his mighty voice, and he tarrieth not after that his voice is heard.  
5 God thundereth terribly with his voice, he doth wonderful things, and which a man cannot comprehend.  
6 For he commandeth the snow too fall down upon the earth: and [likewise] the sweet showers, and the rains of great force.  
THis serveth at leastwise, that while we be in this world we should have our eyes open too consider the works of God that are near us and easy to be seen, though we be no learned nor deepewitted folk. For even the veriest idiots perceive the order of nature to be such, that they see the majesty of God there as in a mirror. True it is, that we aught to lift up ourselves yet higher to consider well what God showeth us. Howbeit (as I said) we aught at lest wise too consider the things that are present afore us. Notwithstanding, it is not enough to understand that God having created the world doth also govern it: it behoveth us too know more over to what end the thing aught to be referred. If we knew no more but that it is God which sendeth rain and fair weather, it is God that thundereth, it is God that maketh the lightnings to run flashing through the air: that were an attributing of a sovereign power unto him, and so should he be known too be almighty. But there is yet more: For when God sendeth rain, it is not only to show what he can do: but sometimes it is his mind to chastise men for their sins, and other times it is his intent to yield forth the treasures of his goodness and bounty. So than it is not enough too have known that God is almighty, and that all creatures are in his hand and at his disposition: but we must mark also how and after what manner he useth them: that is to wit, to judge the world with, when he hath borne long enough with our sins: and again to make us feel his favour, and to know him to be our father and saviour, and the party that maintaineth and nourisheth us. We see then that God's justice, goodness, and wisdom must be linked with his almightiness. And why? To the intent we may on the oneside be taught to fear him, and to walk in his obedience: and on the other side rest ourselves upon him, seeing we have so fair records of his love, and that we may call upon him, assuring ourselves that he regardeth us and pitieth us, and that we be under his protection, and that if we resort unto him when we be destitute of counsel, he will instruct us by his holy spirit. Now than we see, that the order of nature being well considered, serveth not only too set out a sovereign power in God, too the end men should honour him by acknowledging him to be almighty: but also too make us immediately too take hold of his grace and goodness, too rest thereupon, and too seek our whole refuge there. Also it behoveth us too know, that men shall not scape unpunished, because he showeth them before hand, that all things must come too account before him. And that is the thing which Eliu hath treated of, according as it was showed yesterday, that by rain, hail, and tempests, God doth sometimes judge the world, and sometimes give men abundantly wherewith too live. And now he addeth, that his heart leapt out of his place at it, and that he was afraid at the sight of such things: as if he should say, that our knowing of God must not be a gazing in the air after our own liking, and in the mean while to conceive but only some dead thoughts: but it must be a lively touching of our hearts, and of all our powers to the quick. And this is general to all men. But the unbelievers (do as much as they can) kill this fear wherewith they aught to be touched, whereas the faithful make their profit of it, and willingly provoke themselves too the said awfulness, too the end too do homage with all reverence too the Majesty of God. Then let us bear in mind, that Gods manifesting of himself unto men, is not only to put some fleeting conceit into them, so as they might say, There is a God, and fall too reasoning of him: but also therewithal too give them a lively instruction inwardly, so as they may become the better minded. This (say I) aught too be in all men. howbeit we see that the unbelievers do (too the uttermost of their power) beat back the fear which they have conceived, and labour too play with God, and too get liberty too be quite and clean out of awe of him. Lo at what point the faithless sort are, so as they fight against their own natural understanding, and endeavour themselves too become brute beasts, that there may not be aught in them to trouble them any more. And why do they so? For God is against them, forsomuch as they be given too all evil. They see that God cannot away with them, and therefore they shun him, and labour too rid him quite away, like as an Outlaw or a Thief would feign that there were no civil Magistrate in the world, to the end that his sins might escape unpunished. In like case is it with all worldlings: forasmuch as they cannot disbarre the hand of God, so long as he sitteth in his majesty too judge: they would fain exempt themselves from his jurisdiction: and that is the cause (as I said) why they labour to quench the light of reason which was given them. But they cannot bring it to pass: and therefore they are as Mules that chaw upon their bridles, and fall too repining against God, and howsoever the world go with them, they grow hardhearted, and wax every day more blockish than other, till God have given them quite over, so as they feel no more remorse of mind, as Saint Pa〈…〉 speaketh of them. And surely it is the extreemest of all miseries, and the very upshotte of their decay, when they feel no more grief, that is too say, when they have no more remorse of conscience, but bear with themselves in sinning, and go on still in their common trace, according also as Solomon sayeth, that the wicked man is then come too the gulf, and dungeon of iniquity, when he hath no more feeling too return unto God, and too humble himself, and too mislike of his faults. Contrariwise, when the faithful are touched with the Majesty of God, they kindle the fire more and more, like as if a man having already some Coals or surebronde, should kindle it more. Even so deal all they that covet too walk uprightly. For after that God hath once touched them, and that they themselves by beholding the order of nature, have once perceived that there is a sovereign Majesty, which guideth and governeth all things: they apply that reverend fear to their own instruction, so as they prick and provoke themselves in their hearts, too resort unto God, bearing him continually in their remembrance. And as often as they have occasion too look upward or downward, they prepare themselves too the knowing of God, so as they gaze not about at adventure, but bethink themselves thoroughly aforehand, that they must look upon God the maker of all things. We see then that whereas the wicked and heathenish sort labour to become blind, and therewithal too wax hardhearted against God, and finally too become brute beasts, void of understanding and discretion: the faithful take profit of the knowledge which god giveth them by the means of his creatures, and consequently the said light increaseth & groweth strong in them, & they enforce themselves to it to the uttermost of their power. And that is it which Eliu meant here by saying, that his heart trembled and leapt out of his place. True it is, that the wicked shall be afraid of thunder and lightning, and spite of their teeth the Majesty of God must touch them, too make some secret alarm within them: but yet for all that, they dispatch away such thoughts, and tread them under foot. On the contrary part, such as desire to know God, do upon occasion of such beginning, set and apply their whole study too advantage themselves by that fear and dread which God sendeth into their hearts. Furthermore, Eliu useth goodly similitudes here in describing the thunder, lightning, frost and tempests. He sayeth that a man may hear God's voice, yea even a voice of great noise (sayeth he) and a sound that proceedeth out of his mouth. Hear Eliu speaketh not of the word, which is daily preached unto us, for us too take learning by it, and wherein God doth familiarly show us his goodness: but by God's roaring voice, and by the noise that proceedeth out of his mouth, he meaneth the thunders that are made in the air: and there in he declareth by a similitude, that our Lord hath a manner of speech which is able too make all Creatures too quake. And not only in this place, but also in the nine and twentieth psalm it is said, That the voice of God thundereth, the voice of God maketh the Mountain of Libanus too roar, the voice of God cleaveth the great trees the voice of God maketh the Hinds to cast their Calves, the voice of God is heard in the Mountains, the voice of God maketh the whole Earth too shake. This voice is none other thing, than the same noise that is made by the thunder: nevertheless it serveth too reprove men of their unthankfulness, in that they give not ear too God's thundering▪ according also as it is a common proverb when men play the mad men, to say that they are so loud, that a man could not hear God thunder for them. Ye see then that the Scripture upbraideth us with such blockishness, and bereaveth us of all excuse. For if men say, Tush we never had any learning, the scripture was never opened unto us: what then? Did it never thunder in all our life? Did God never speak? Have we not conceived such a majesty in him, as we aught of right to stoop to honour him, and too submit ourselves under his obedience? But all that we do, is too no purpose, we be as bad as brute beasts, there is as it were a madness in us matched with pride, if we cannot consider that he hath all authority over us. You see then that men are sufficiently convicted when it thundereth. For they aught too consider the voice of God, namely the great and lowdsounding noise which maketh the air too roar. Again, if men say they be ignorant and as it were in darkness: what matter makes that? The lightnings do as it were clive asunder the Skies, and we see such a brightness, as God showeth himself sufficiently, ye● even too take all covert from us, that no man might flatter himself in his hypocrisy, nor go about too justify himself, as though we had known nothing of God. For the lightning is enough too she we us the glory that is in him. Thus ye se● why Eliu speaketh here of the great noise and sound that proceedeth out of God's mouth. And he in ●argeth the matter, because men are too reckless; and if one tell them in few words, the matter which I go about too lay forth▪ they have no great regard of it, it slippeth away from them out of hand. Here therefore Eliu standeth longer upon his matter, and pursueth it further, because we aught to consider well the order that is in the thunder and lightning, and also in the rain and dews, and in all the storms that we perceive. And he speaketh expressly of sweet and gentle showers, and also of the boystuousnesse and violence that are seen oftentimes in that behalf, as in pursuing that which he had touched already concerning Gods judging of the world, sometime by sending rain from heaven, and sometime by giving abundance of food. For if a sweet rain come in due season, it will make the Earth fruitful: but [otherwise] the rain will mar and destroy all the benefits whereby we look for sustenance. Therefore we perceive both twain of these things in God: and that deserveth well to be considered. Also that is the cause why it is said, that God doth wonderful things which we comprehend not, by the thunders which he sendeth. For in very deed, after it hath so flashed, and that the Lightning hath flown throughout, and the thunderclaps have been heard: immediately there cometh a tempest, and God letteth the rain, and the storm, and the hail too pour down without tarriance: and wheresoever the dint of the tempest lighteth, there ensue incredible things. For ye shall see a man consumed too ashes. He shall keep still his shape, and hardly shall ye find a hole so big as a pease, and yet notwithstanding the man shall be quite consumed. A hard sword shall be utterly melted, and the scabber that yieldeth shall be whole still. Trees shall be sometime rooted up, sometime wrung asunder, and sometime utterly consumed, so as there shallbe nothing left of them. As much is done too houses. To be short, if a man consider all the effects of a tempest, they be things that could not be believed, if they were not known by experience. And therefore it standeth men in hand to humble themselves, considering the weakness of their own wit, and the mightiness of God's works. If we be not worse than blockish, we must needs learn hereby, to submit ourselves unto him, and to honour him, and too yield him all glory and sovereignty. This in effect is it that Eliu showeth us. But first of all let us bear in mind what hath been touched: that is to wit, that it is not enough for us too conceive God too be the maker of the world, and to father all power upon him: but we must also know him too be our father, because he draweth us too him with so gentle and loving a care, as if we were his own children. What earthly father doth so much for those that are descended of him? Then too know rightly what God is, it behoveth us too taste of his goodness, which he uttereth too us, and maketh us too feel, and whereof we receive the fruits and the enjoyment even in this mortal life. Now when we do so taste God's goodness: it is too lead us further, that is too wit, that we should trust in him, and consider that he hath not put us into this world, too the end we should perish as brute beasts: but too bring us too the everlasting heritage which he hath promised us. Therefore we may well ground a right must in God, by reason of the benefits which we receive of him: and we may well conclude, that our souls are more precious to him, than our bodies: and that if he vouchsafe too send us the things that are requisite to maintain us in this world, he will not leave the chief point. We see then, that if we had our eyes open too behold God's providence, and the order of nature that is set afore us: the same would serve too teach us too put our whole trust in him. And when we repose such trust in him, we may also call upon him, assuring ourselves that sith he watcheth over us, our prayers shall not be unknown unto him, but he will accept them. Lo what we have too put in ure. And surely it would be our true wisdom, if we could mind these things, and settle our thought upon them. We should far the better all our life long. But what? We do nothing else but wander in fond speculations, and therefore we reap none other reward but our own vanity. We see how men are entangled in these earthly things: and if a body speak too them of the heavenly kingdom, they understand him not: for surely they be not worthy of it. So much the more than behoveth it us too take heed too that which is contained here: namely that we acknowledge the goodness of our God in that he nourisheth us, and that we be bold too call upon him as our father, and too flee too him for refuge, seeing he showeth himself too be our father, and that we have so good a gage of it, in that he not only telleth us it by his own mouth, but also hath his hand open too make us feel wherewith. On the other side, let us learn too fear, when we see him execute his judgements, yea, even by means which sometimes are for our welfare. So then let us learn there, that God mindeth too subdue us too himself, and too teach us too serve him, and not too provoke his anger wilfully: but rather too come unto him with all reverence, sith we know that he is armed with such power too revenge himself of the despisers of his majesty, lest he pour out that great and terrible puissance upon us. And that also is the cause why Saint Peter bringeth us too these considerations, namely, that God did once destroy the world, and wipe away all the inhabiters of the Earth by water, which notwithstanding is the beginning thereof. If a man demand whereof, or of what stuff the world was made: we see in the holy Scripture, that it was a confused matter, which God did set down at the first beginning, and that the same was water, wherein there was nothing but depth and confuzednesse. Well then, ye see that such was the original beginning of the world: and when God intended to destroy all mankind, wherewith armed he himself? He sent a flood. You see then, that the water from whence we draw our life, and which hath been as it were the ground work of the whole world, hath nevertheless been the destruction thereof. Sigh we see this, let us consider that we have no being here by low without the hand of God: and that whereas we be lightened by the Sun, whereas we draw breath from the air, and whereas we be nourished and fed with bread: it is not the Creatures themselves that do give or maintain our life. And why? For God will turn all into death when he listeth: and the instruments of his goodness shall be turned into deadly sword to destroy us. So then let us learn, that when God sendeth us either hail, or noisome rain, or sore frosts: his showing of himself terrible in those things, is to the end that we should know our sins, and entering into ourselves, beseech him of forgiveness for our offences past, and learn to stand in awe of him hereafter, and to obey him better than we have done heretofore. Moreover, whensoever we have felt one stripe of his hand, let it not stick in our mind for one day only, but let it serve us too think upon ever after. Hath God sent us any drought? Or hath he sent us any rain? We must bear it in remembrance, and not look too have it begin again, but bethink us thus: Go too, during the time that I have lived in the world, I have seen sometimes that the rain hathè marred all the seed that was laid into the ground: in stead of Corn, men have had Darnell, or nothing at all: and again, God hath so parched the earth with heat, that all hath been seared away: or else there hath been some wind that hath shaken down or blasted all that was for the sustenance of man and beast. I have seen all this, and I have seen also that by such means God hath sent famine. Now then, I must not tarry till God strike again, but it must be a learning to me for all the time of my life. Thus ye see in what wise we must put this doctrine in ure. Moreover, as often as we hear it thunder, let us understand that it is a sound which proceedeth from the mouth of God. For our wits must not frisk and wanze away in the air, as though the thunder were engendered there, without the commandment of a superior master. Then let us come unto God, and assure ourselves that the thunder must needs be engendered by the power of his mouth. And when the air is so troubled, and all on a roar: let us understand that the same is no dead thing, but the very order which God hath established, whereby his power is manifested unto us. You see then what we have to remember. But if we can perceive that God moveth men's hearts by lightning, rain, and tempests: let us assure ourselves that we be doublefolde guilty before him, when we be familiarly taught, not by a confused noise, but by his word, so as he offereth us a doctrine that is certain, and wherein we may be edified. And doubtless we deserve to be much more grievously condemned, if we take not profit of the hearing of this voice, whereby he doth not strike us in fear, but comfort us. True it is that when soever God's word is preached, the end whereto it tendeth is too make us feel our wants. For it is not without cause that God's word is termed a two edged sword, to examine men, and to search all their thoughts and affections. And for the same cause it is said also, that we must be sacrificed unto God by the means of the Gospel. There must then be a kind of dying in us, or else God's word shall never prevail in us. We must renounce ourselves, and whatsoever is of our own nature must be beaten down. Thus ye see how our Lord thundereth and lighteneth by his word. But on the other side, by the self same word he also quickeneth us, comforteth us, and (to be short) giveth us a full joy, in that he calleth us to himself, & offereth us his son to guide us thither, telling us that in him we be assured of our salvation. So then seeing that God speaketh so familiarly unto us, if we hearken not unto him to glorify him, lieth there not a more grievous and horrible damnation upon us, than upon such as never had any teaching, more than their only beholding of the order of nature, and their hearing of the thunder, and yet were moved inwardly at it? True it is that this perceiverance shall be enough to condemn us (as I have said already,) and although men had never heard either law or scripture: yet notwithstanding, if they lived in this world, they have not any excuse: for God is sufficiently declared unto them to reprove them of malice and wilful stubbornness. And undoubtedly we see that God hath tormented and as it were racked the greatest despisers of his Majesty that ever were, by his thunder: Read the Stories of the Heathen men, and ye shall see that the greatest scorners of God that ever were, have been so frayed and afflighted, that maugre their hearts, they have showed at the hearing of the thunder: yea and confessed that there was a God above the thunders and tempests, whom they were enforced too fear. God hath distressed them in such wise, that they were set (as ye would say) upon a scaffold, as if open execution should be done upon some man that had wrought high treason against his Prince. Even the greatest Princes of the world have taken knowledge by thunders and tempests, that there was a God in heaven which governeth all. And that is a proof, that the thunder aught too be enough too bow the hardest hearts that can be, seeing there is such a mark of God's Majesty in it. Then needeth there none other thing than the tempests and lightnings that are seen in the air, to condemn the dogs and swine that make a mock of all Religion. Although there were neither law nor doctrine in writing: yet doth the only thunder hold them convicted, so that spite of their teeth they must be feign too grant that there is a God in Heaven. So then this voice whereof mention is made here, will be enough to condemn all the men in the world, although they had never heard nor read so much as one word of doctrine. How be it we must always come to the comparison that I have touched: which is, that if Gods thundering in the air with a confused sound be a sufficient speaking too condemn the unbelievers, and his making of the lightnings to flash abroad, is a sufficient light too condemn the blind: what shall follow when he speaketh gently, and useth so amiable a manner of teaching, yea and even lispeth with us, too the intent we might understand him the better? When he not only affrighteth us not, but also allurerh us with gentleness and courtesy too come unto him, if we be stubborn against him, what shall become of us? What excuse will there be for us? And here ye see why (in the Psalm that I have alleged) it is said, that in the Temple of God every man shall give God glory. For after that the Prophet had spoken of this mighty voice of God which maketh the mountains too remove, the Rocks too melt away, the Earth too quake, the trees too fall down from mount Libanus, and the wild Goats too slink their Kids in the Forests, and which moveth and shaketh the whole world: afterward he addeth, that God shall be glorified in his Temple. And how then? When the lightning's flash through the wings of the Earth, that is to say, over all the borders of the Earth, and the thunderclaps are heard from the one side of the world, to the other: aught not God too be known in all things, and aught not both great and small to do him homage? Yes verily. And wherefore then doth the Prophet speak specially of the Temple of God? It is according too the comparison that I have touched: which is, That God affrighteth and wakeneth the Heathen men when he thundereth: howbeit, that is not to bring them too salvation, but only to convince them utterly, too the end they should not pretend any trifling excuse that they knew not God nor his Majesty. They knew him sufficiently too their utter condemning, but as for us, God's intent is too draw us too salvation when he speaketh unto us. For there he thundereth not too make the air roar, neither maketh he confused noise, as I have said: but he speaketh gently and familiarly, he uttereth his heart unto us, he showeth us which is the way of life, and he enlighteneth us with the brightness of his word which shineth upon us. Thus ye see why God deserveth too be glorified in his Temple. For although he be manifested too the whole world, and all creatures are invited too praise him, yea and that they be constrained and enforced thereunto: yet is there a far other more mighty and royal power in the word that is preached unto us. For there God showeth and uttereth himself in such sort, as we must needs be worse than brutish and blockish, if we think not upon him too submit ourselves too all that is spoken to us in his name and authority. Thus ye see what we have too bear in mind. And by the way let us consider how malicious the world is, seeing that the word of God (for all that it is so well preached and known,) is notwithstanding so ill received of most men, and so little reverenced, insomuch that it should seem that men are purposed too spite God in rejecting all doctrine, notwithstanding that they know and are fully assured that it is of him. See ye not how rebellious the Papists are at this day? But let us not go so far, let us come home among ourselves. Men profess themselves too be minded too hold of the Gospel: and yet notwithstanding, let them be spoken to in the name of God, let things be laid open before them, let matters be made so plain unto them, that even the veriest devils of them be convicted, that the things which are preached are taken out of the holy scripture: and yet they continue still in their stubbornness, without making any conscience too strive against God. Their maliciousness is matched with shamelessness, insomuch that men are come too such point, as we need not too go out of Geneva too see most manifest rebellion in setting light by God, or too see such devilish pride as too say, Tush God shall not reign over us, let them prattle and talk what they list, & yet will we not yield a whit for them. Verily there is such rebelliousness to be seen that men make as much account of the things that are spoken in Sermons, as of Fables. This thing is too notorious, the examples thereof are to open, and would God they were not such to our great confusion. But yet in the end, they that have dallied so with so great a master, must be feign to know him whom they have wounded and pricked as the Prophet Zacharie sayeth. So then, it behoveth us to mark well this sentence, and so to mark it, as we may be more apt and willing too be taught at God's hand, than these wild beasts are, which sharpen themselves against him, too reject all that concerneth his doctrine and pure word. For there is yet some shamefastness in the Papists. When they fight against the holy Scripture, for the maintenance of their idolatries and abominations, they seek false glozes and shifts, and too be short, although their covering of themselves be but with a wet yet notwithstanding they confess that their intent is not too resist God. But when men step forth with such ungodliness, as they cannot find in their hearts too receive one word of that which is known too be God's truth, but fret and chafe against it, so as there is not so much honesty in them as too admit the thing which they know to be good, but do the clean contrary: is it not manifest therein, that we be much worse than the wretched Papists? Wherefore (as I said) at leastwise let this serve us for a warning, that we be not doublefolde condemned. And specially above all things, sith he cometh unto us, and speaketh too us, and gathereth us together in his name, too the end to be heard, and to sit in such wise among us, as all of us both great and small may refer ourselves to him: let us bethink us to glorify him: not only with our mouth, by confessing slightly that we be his: but also [with our deeds] by giving proof in effect that we be desirous to be his heritage▪ And sith he vouchsafeth this incomprehensible benefit, grace, and honour upon us, to give himself to us, and to be our life: let there also be an interchangeable gift on our side, let us put ourselves wholly into his hand, let him possess us, and let him enjoy us. Furthermore, whereas it is said, that God doth great and mighty things in thundering, and in sending forth lightnings and tempests, and that we comprehend it not: let us be sure that in speaking both by his law, and by his Gospel, he intendeth to lift us up above all our understanding, as in very deed we shall never profit in the doctrine of God, nor in his word that is set forth unto us, if we have not this principle, that is to wit, that God exerciseth us in secrets that surmount all our capacity: according as it is said, that God hath prepared such things for those that love him, as never eye of man saw, nor ear of man heard, nor never entered into the heart of any creature. Then if we have not that ground, we shall never taste the things that are preached to us every day. Now too the intent we may taste them well, what is to be done? Let us consider that our Lord calleth us to his heavenly kingdom, and is minded to draw us out of this world. Intent we then to be good scholars, and to profit in the doctrine of our Lord jesus Christ? Sigh we see that we be plunged [over head and ears] in this world, and in these corruptible things: let us labour too wade out, and let us from day to day fight against our own affections, that we may draw near unto God, and be made all one with our Lord jesus Christ, according as Saint Paul showeth us in the third to the colossians, that if we mind to have part in heaven, and too cleave unto jesus Christ, who is gone up aloft, and to be made one with him: it behoveth us too mortify whatsoever is of the earth. Furthermore, let us consider that our wits are too rude and feeble too conceive what God is in full perfection, insomuch that we shall never have any small taste of him, except he guide us by his holy Spirit, according also as Saint Paul maketh the same conclusion in the foresaid text which I touched, where he citeth the saying of the Prophet Esay. Therefore after he hath said that the sensual man comprehendeth not the secrets of God: he sayeth we be renewed by the holy Ghost, too the end we may have knowledge of them. True it is that we have not been of counsel with God, according as he declareth there again afterward. But yet doth he admit us counsel so far forth as is expedient for us. Therefore when as we know our own infirmity, let us pray him too enlighten us by his holy Spirit, that we may know the things which otherwise would be to high and profound for us.  
Now let us fall down before the face of our good God, with acknowledgement of ours faults, praying him to make us so to feel them, as we may be touched with them, to condemn ourselves for them, and to mislike of ourselves: and that in the mean while he will so work by his holy spirit, as we may be renewed too obey him, and to walk in his fear: and that we may profit therein more and more, until such time as being quite rid of all fleshly corruptions, we be clothed again with his righteousness and heavenly glory. And so let us all say, Almighty God our heavenly father, etc.   

The. Cxlu. Sermon which is the second upon the xxxvij Chapter.  
7 He sealeth the hands of all men, to the end to know the men of his work.  
8 The beasts shrink into their dens, and keep themselves within their lodgings.  
9 He maketh the whirlwind too come out of a heap, and the cold cometh from the scattering wind.  
10 At the breath of God the frost is given, and again abundant waters out of a narrow place  
11 He maketh the Clouds too labour too moisten, and sendeth rain, and maketh the Cloud too shed out through his light.  
12 He maketh the circles too turn about by his governanee, too the end to do what he commandeth over the whole world.  
13 Wither it be for a scourge, or for his Earth, or of mercy that he taketh it away.  
We saw yesterday, that the astonishment which men conceive of the thunder, is as a proof of God's majesty and power. According thereunto it is said here, that God in thundering, doth as it were set a seal upon men's hands, too keep them close, namely, too the end too know the men of his making. And the beasts also are feign too shrink into their dens. As if it were said, that God draweth men apart, as if some body should gather all his folk together, a householder his household meinie, a prince his subjects, or a captain his soldiers, too the intent to muster them. Thus ye see the chief intent of this strain. And the same extendeth even too the wild Beasts, too show that even they also are in the hand of God. And he proveth that they are at his commandment when it pleaseth him, if by nothing else, yet ●uen by the thunder, in that the same compelleth them too be as it were shut up in prison. In very deed this verse is commonly translated, That God setteth as it were a Seal upon men's hands, to the intent they should know their own workmanship: as who should say, that all the forwardness which men have too apply themselves to one thing or other, is by reason that God hath printed a mark upon them, and that they have it not otherwise than by instruction given them from heaven. But the text will not suffer it too be understood so. Word for word it is, too the end too know the men of his making. It folloveth therefore that God doth then know men, when he holdeth them after that manner as it were locked and shut up within their houses. Too the end that this may be understood the better: when men have liberty to go and run, it seemeth that they be as it were exempted from subjection. If it be fair weather, one goes into the fields, another in the streets, and so men seem not too be hold any more under subjection. But if it be fowl weather, so as it thunder, or that there is any blustering wind abroad; then men are feign too keep within doors. Therefore it is like as if a man should assemble his household and say to them, I will know how they behave themselves, and what every men doth, and every man shall make me his account. Lo how God appointeth men a time too be gathered together, to the end to make his musters, and to show that all are in subjection unto him. And this (as I said) extendeth even too the wild beasts. For when the beasts wander abroad, they seem not too be in subjection to God. But when he maketh some tempests, so as they be driven home too their dens: then must men needs perceive, that God hath a secret bridle to hold them with, when he listeth. We see then, that the thing that was treated of yesterday is declared here yet more expressly: that is to wit, that the thunder is the messenger of God's Majesty, not only in that it astonisheth men: but also in that it compelleth them too hide themselves in their houses: which is all one as if God showed that he holdeth men in his hand, and that men's going and coming abroad, is because he giveth them leave, howbeit that he could hold them shut up at his pleasure. Sigh we see this, let us learn too yield obedience unto God at all times. For if we acknowledge not the subjection that we own unto God, but when it thundereth: we shall have profited but slenderly in his doctrine. Nevertheless the same is a putting of us in remembrance, too consider that he ruleth all our steps, and that we cannot stir one finger without his guiding. Therefore let us acknowledge it, and learn too be subject too him at all times, and too suffer ourselves too be governed by him. Lo what we have too bear away in this strain. And if we have not this advisedness and discretion with us, behold the very beasts are able too teach us. For wherefore do the Lions, Bears, Wolves, and all other wild beasts, keep themselves in their Caves and Dens: but because God showeth himself too be superior over them. Therefore if we will needs run astray, and not suffer God too hold us as it were shut up under his hand, but will shake off the signet or Seal that is spoken of here: the Beasts shall condemn us by their example. Behold yet further what we have too bear in mind, that we may the better profit ourselves by the whole sentence. The Hebrew word that Eliu useth here, signifieth properly too Seal, as when men seal a Letter, too the end it should not be looked into. Also a man may seal a coffer, or a Cupboard, by setting a Seal upon it, when he will not have any body to look into it. God then useth a dreadful kind of sealing, when he sendeth thunder and tempests. Hear is no printing of wax with a ring or other material Seal: but he compelleth men too keep themselves as it were shut up, so as they be after a sort close prisoners in their own house. It is not with their own good wits: and therefore let them consider that there is a master above them, and that no part of their whole life is in their own hand. Thus ye see how this similitude is set down here, too the end we should compare the incomprehensible majesty of God, with all the things that we can see among the worldly creatures. And it is said immediately, that God maketh the tempest to come out of the beape of Clouds, and again, that it is the scattering wind, or the north-wind that causeth the cold too come. These changes here do set forth God's mighty power the better, to the end he should be glorified thereby. Truly if God kept always one ordinary rate, so as there were never great heat, nor great cold, nor any wind or rain, but that the air were always temperate, and such a measure were kept, as men might continually feel themselves disposed after one manner: it were a thing more too our liking. If we were dealt with after our own desire, w 〈…〉 ulde find in our hearts too have a continual sprin 〈…〉 so it might be too our profit. Then like as the 〈…〉 th' us, so also the cold grieveth us, and we wou 〈…〉 in be exempted from them both, and have the air so temperate, as nothing might be misliked, nor nothing go against our minds. But in the mean while, God's glory is better perceived in the changes that are made: as when he causeth rain too fall upon the ground, and anon after scattereth the Clouds, and removeth them, raiseth up whirlwinds, and causeth cold too succeed heat: the same doth better set out his Majesty, and also waketh us, to the end we should think thereon. For we see how dull men's wits are, and therefore it is requisite that we should be touched more to the quick. True it is that if we had the wit too look upon God with a clear and pure eyesight: his giving of us life and sustenance in this world would be enough for us. But forsomuch as we be so gross, and therewithal also so malicious, that we never come unto him except he drive us perforce: it is for our behoof too be touched by the changes that are made. For when we see the weather fair, and then suddenly the air is troubled: when the Clouds thicken after a heat: when a rain cometh and cleareth the air, and by and by followeth a frost: when there is such a drought as it may seem that the Earth shall be brunt up, and anon God sendeth the clouds and maketh them labour too relieve us if he intend too give us reasonable weather: I say when we see such alterations: then must we needs be worse than blockish if we think not upon God. And undoubtedly (as I said afore) he bringeth himself to our remembrance, and showeth himself after a more manifest and visible manner, than if things should always keep on in their own course. This is the cause why Eliu standeth so much upon this text, too lay forth and express the alterations that are made in the air by fair wether and fowl, by heat and cold, by clouds & clear wether, by whirlwinds and frosts, and by divers other things. And for the same cause also it is said, that God by his government maketh the Circles too turn about: for I expound this as though it were said, that the world is renewed when such alterations happen. If there were but one season all the year long: things would look always after one sort. But when as the Sun shineth one day, and anon after is suddenly hidden and covered: behold, there are as it were two diverse worlds, and such variety provoketh us to consider the better, that there is a God which governeth all things. For how is it possible that things should altar in suchwise, and that there should be such a turning about: but that God worketh it above? We see one while that the earth is shut us with cold, and that the air also is possessed with it: and contrariwise we see that all is set at liberty again by fair and pleasant wether: Lo here new worlds. And so it is not without cause that Eliu addeth for a conclusion, that God maketh the Circles (that is to say the world) to turn about, making them too change now after one fashion, and now after another. And why? To the intent that if we be not sufficiently taught by one mean, we should lift up our countenance too heaven, and look round about us, that at leastwise by beholding the sudden alterations that are made, we might be provoked the more too know God, that he might be glorified, according also as we have more occasion so to do. This is it that we have to remember in this strain. And now we see that the more means that God giveth us too come too him, that we might be taught to fear and honour him: so much the less can we excuse our unthankfulness, and so much the more shall we be too blame if we cannot profit ourselves by them. Therefore▪ there is nother fair weather nor fowl, heat nor cold, hail nor tempest, which shall not set itself against us at the judgement of God. They shall bear witness against us, to discover and show the lewdness that is in us, because we have not honoured him that hath showed himself so many ways, and on all sides alured us to behold his majesty. And therefore as often as the weather changeth, although the alterations be troublesome to us at the first sigh 〈…〉 yet let us understand that they be for our welfare, for by that means God wakeneth us, as I said afore. The having of fair weather were enough too besotte us, if there should be no change. But if rain come, than we think with ourselves, very well, God can make a new world in the turning of a hand, yea even without perishing of the substance of it at all: Howbeit the fashion of it shall be so defaced, as it shall seem to be new turkined. Now then, when we consider this: we know that Gods using of such alteration as we see, is for our welfare and salvation. Furthermore let us mark well the fashions of speech that are set down here. For if there be a great drought, the sky seemeth to be of iron or brass, and after the same manner also doth the holy● scripture speak of it. When God threateneth to punish men by taking away the Rain, he sayeth, I will give you an earth of iron, and a heaven of brass: the earth shall be shut up so as she shall not open her breasts to give you suck, and the heaven also shall be so hard, as it shall give you no rain. Now if Rayne come after a great drought: the same is the more wonderful: for men would not have looked for such a change, if they had not seen it come to pass. Therefore they marvel at it. But the woontednesse dimmeth our eyesight, and maketh us not to esteem God's miracles as we aught to do. Nevertheless, when the wether is so soon changed and altered, and so suddenly darkened: the thing in itself showeth a singular working of God. Also it is said, that God maketh the clouds to labour to moisten the earth▪ namely as though they clyved asunder and emptied themselves, that the earth might receive nourishment. Mark this labour whereunto God employeth the clouds for their service, in that he dreepeth down the rain from them, and afterward when they have sucked up the moisture from beneath, they yield over their nourishment back again, and in the end wanze away and consume to nothing. Therefore when we hear that God guideth his creatures after that manner, to employ them to our use, as if he should sand us men servants and maydseruants for wages: let us therein acknowledge his infinite goodness. And this is not said of the clouds only: but also of the Sun and Moon, which are right noble creatures, and yet nevertheless God vouchsafeth to employ them to our use. Seeing then that so much is said of the Sun and Moon whom God employeth to our service: therein we see the love that he beareth us, and how highly we are in his favour, and how precious our life is unto him. Truly this cometh not of our own worthiness, for who are we? And yet notwithstanding, behold how God submitteth the heavens to our use. So much the more than have men played the beasts in worshipping the Sun and the Moon: and for the same cause God telleth them in way of upbraiding, that he had appointed them to do them service. Therefore seeing that God maketh the clouds and the earth also to labour and travel after that sort: let us remember that both above and beneath, he showeth us more than a fatherly love, making us to feel his goodness, to the intent we should consider how dear and well-beloved we be of him, notwithstanding the wretchedness that is in us. For we be not worthy to be reckoned among the residue of his creatures. If men be compared with the earth, with the air, or with the very brute beasts: it is certain that they are unworthy to be nourished here. And why? Because we be corrupted and marred: and therefore we have somuch the more cause to magnify God's goodness towards us. Furthermore, whereas it is said, that he chaseth away the clouds with his brightness: it is yet one change more, which is wonderful and ought to make us too perceive the hand of God. For behold, when the wether is close, it seemeth to us that we have quite and clean lost the sight of the Sun. And if we were not acquainted with such alterations, we would think that the water threatened too bury us out of hand. And in good sooth what are the clouds when they have so overcast the whole air, and that the earth is so wet as men see? Are they not as it were a grave? Now then, God maketh the clouds to vanish away in a minute of an hour: and to whom may that be imputed? Truly we will say, too the order of nature: we will say, to custom. But howsoever it be, yet must we needs perceive the hand of God, if we be not too blockish. Therefore let us bear in mind, that it is no superfluous talk when Eliu useth this diversity of matters, to show the majesty that God setteth forth in the world by the said variety of times, to the intent to draw us unto him. And he saith expressly that he sendeth both clo●des and whirlwinds: and all to do the things that he hath ordained through the whole world. As he should say, that it behoveth us always to consider Gods mighty power and dominion over all things which we see, that we may learn too perceive our own sins when he punisheth us, (as if he will add again anon) and also to the end we may so taste of his goodness, as we may be thoroughly filled with it when it pleaseth him to handle us gently. To the end than that we may know these things: let us consider that the creatures govern not themselves, but that God disposeth of them as he thinketh good: and that is, to do whatsoever he commandeth upon the e●th. Hereof we have a good lesson to gather. For what is the cause that we be so afraid of thunder and of other things, but for that we fear not God? And it is a just punishment of of our unbelief. Men will not fear God: and whither sendeth he them? Even to the senseless creatures: and that is to put them to greater shame. Look upon a despiser of God, which trampleth all religion under foot: he is carried away with a devilish rage: he shaketh off all difference of good and evil: and yet notwithstanding he is enforced to be afraid of the thunder, insomuch that he is as it were out of his wits and in a trance. Mark the payment which all they deserve that are loath to yield obedience unto God: they stand in awe of a senseless creature. So then let us learn to grant our God the mighty power which belongeth unto him, to the end we may be exempted from this fearfulness which the ignorant and unbelievers have, and all the cankerdhearted sort, and the despisers of all religion. For if we know that God guideth and governeth the tempests: then shall we perceive that being in his hand we shall be free from all danger when it pleaseth him. The thunder can do nothing. And although we see it fly abroad, and shoot from heaven to the earth in a moment: Yet is it still in the hand of God. And therefore like as a sword cannot wound men when it is either flat upon the earth, or when it is in the scabbard: even so is it with the thunder and lightning: they can do nothing simply of themselves, but God darteth them where he listeth. If we once know this, we shall not be afraid of the thunder. True it is that it will abash us, but therewithal it will serve us for a spur too prick us forward, that we may be confirmed in the fear of God, and profit more and more therein. Nevertheless what so ever come of it, we can not be dismayed at the thunder, because we are sure that God disposeth of it, and that we ourselves also are in his custody, so as the thunder can not do any thing against us more than pleaseth him, likewise we must not be afraid of the hail, but of him that sendeth it. We must not be overfearefull of a tempest so as we should be dismayed at it: but we must tremble before the majesty of our God: and when we have trembled, we must mortify all our fleshly affections, and take the comfort which he giveth us on the contrary part in showing himself a father towards us. Behold (I say) how we aught to put this sentence in ure. But these creatures also must serve us for example. For sith we see that the rain, the winds, the storms and all things do execute what so ever God commandeth them, what aught we to do? Hath the rain ears too hear what God appointeth? nother Sun, nor earth, nor clouds, nor air, have any reason or understanding: and yet we see that all these creatures serve and obey God. There falleth not one drop of rain to the ground, without his william. The Sun doth nother rise nor set otherwise than God hath limited his pace and assigned his course, in so much that he misseth not one twincling of an eye of it. As much is to be said of all other creatures. As for us then which have speech, which have ears to hear, which have understanding and reason: have we not sufficient evidence to condemn us, if we apply not all those things to the obeying of our God, seeing that the whole order of nature is naught else than a proof of the obedience which all creatures both above and beneath do yield unto God? We (as hath been said already) are men of his making: for (as it is also said in the Psalm.) It is not man that made himself, but it is God that made him. Seeing then that we hold all things of him: aught the strength (which he hath given us) to be as a fury to rush against him and to resist him, and to stop his will from having free course? And yet notwithstanding, that is the mark that all our endeavours shoot at. For if we consider wherein men are most froward: we shall find that they never leave resisting of god and fight against him, so as all their seeking is to abolish his truth, wherein we see so much the greater spitefulness. Therefore let us be sure, that the rain, winds, storms, tempests and such other like things, shall give a gloss to this devilish rebelliousness of ours, in that we cease not to provoke God's wrath, and too pluck men from obeying of him, and from submitting themselves to his will, to be quietly governed by him. Lo what we have to mark in the second place of this sentence, where it is said, that through the universal world the creatures do what so ever God hath ordained. Now in effect we see here the providence of God in the order of nature. Howbeit we must come back to that which was treated yesterday, as Eliu bringeth us to it. He saith, whither it be for his scourge, or for his earth, or for his mercy. In saying so, he showeth (as was touched yesterday) that it is not enough too know that all things are under God's hand, and that nothing is done but by his will and disposing: but we must also mark the end of his purpose, and the causes why he worketh so. But as now our wits are feeble, in so much that although God chaw our meat to us, yet can we not digest it in our minds. The doctrine is set forth unto us by percelmeale, and God maketh it as familiar as can be: and yet we be so dull-headed, that we understand it not as were requisite. How should we do then if we had but only a general knowledge of Gods governing of the world, and that we had not a better and more particular instruction whereby to know his goodness, justice, and wisdom, to the end we might be drawn to his fear, and settle ourselves upon the trust of his mercy? That is the cause why it is said here again, whither it be for a scourge, or for his earth, or for his mercy. Whereas it is said whither it be for a scourge: thereby Eliu showeth, that God chastizeth the world by rain, heat, cold, tempests, and storms. These than are every one of them God's scourges, wherewith he smiteth us for our sins. Yet notwithstanding it is not for us only that he hath created the world: considering that he pitieth the earth saying that it is his. Also men are not worthy that he should use mercy towards them: Howbeit he mindeth too maintain the earth as his own workmanship, which afterward serveth for them. Then may he sometimes have an eye too himself and to the thing that he hath created, so as he restraineth his rigour, and executeth it not to the full, but moderateth it, notwithstanding that we have provoked him. Therefore it behoveth us to consider his gracious goodness in that point above all other. For unless he forgive us our sins, or at leastwise bear with them for a time: surely the earth should perish under us, and all the world should be consumed, yea even to our utter destruction. So then, God giveth a right great record of his mercy, in that it pleaseth him to spare us after this manner. And this conclusion aught to serve us to double purpose. The one is to confirm that which hath been set forth already. And the other (as was told you yesterday) is to make us fear God, and to serve him, and to put our whole trust in him. I say that this discourse concerning God's government in respect of the world, is the better warranted when we see the divers fashions of it, with the variety of changes. As for example: Peradventure God too chastise us, sendeth some dearth. Now the dearth cometh of some one of the causes afore mentioned: namely either of frost, or of drought, or of noisome rain, or of tempests, and so the air punisheth us. But the air is a senseless thing. Is it the rain that bethinketh itself too correct our faults? Men may allege us natural reasons, and say that the rain, the winds, and the storms are engendered by such means and such. The Philosophers can well bring reasons, to say that it hath some beginning, and that it is disposed by some inferior causes. But in the mean season, do not the chastisements that God sendeth upon us, come of him? Shall any man father them upon inferior causes? Behold, there is a country that was misgoverned, and it was meet that God's hand should pass upon it, according whereunto there cometh a rough scourge upon it: now shall we say that this was of natures working? Aught we not too acknowledge, that it is the judge of heaven which chastizeth countries, and showeth us that we cannot scape his hand when we have done amiss? So then let us be sure that God uttereth his favour and goodness when he sendeth us seasonable and pleasant weather, and contrariwise, that he punisheth our sins and transgressions, when he sendeth us foul and unseasonable wether. Now if we know this, namely that the rain is not razed of his own natural moving, nor the storms and tempests engendered without Gods sending and appointing of them to what so ever he thinketh good: this doctrine shall be so much the better ratified. Lo how this special conclusion leadeth us so much the better unto God. But there is also a second point: which is, that seeing that the rain, whyrlewyndes and hail are God's scourges, we must learn to humble ourselves when he correcteth us. Let him not strike upon us in vain, but let us be pliable under him, to the end to humble ourselves in such wise, as he may reign quietly over us. Truly it is a foul shame for us that we must be driven to his service by force and by main strokes of the cudgel, seeing that he allureth us so gently: Is it the nature of a child to look to be so enforced, and to be loath to come too his father but by compulsion? Yet notwithstanding God is feign too work after that fashion with us, and considering our stubborness and untowardness to be handled, he is constrained to use roughness. At leastwise yet let us then bow under him, when we feel his rough strokes, in striking us with hail, rain, thunder, wind, frost, tempests, and drought. Therefore when as we feel so smart blows, and the hand of God maketh us to quake, and that the same fear serveth not to dismay us, but too bring us under his lure that we might crave forgiveness of our sins: let us learn that we be worthy to be so beaten, and let us further understand: that we shall not cease too provoke his vengeance more and more, except he give us hearts by his holy spirit. So than ye see how Gods scourges aught to stir us up to come unto him, to the intent to fear and honour him. Heerewithall let us mark, that whereas it is said for his earth: God hath a respect to himself when he destroyeth us not utterly. Do we then see that God suffereth us to live? Although it be with many adversities: yet do we see a favour and forbearing in him. For needs should we be utterly wiped away at the first brunt, if he should deal with us after our deserving. And therefore let us mark how it is said, that God doth it for his earths sake. Yea: for we be not worthy to have it done for our sakes: and therefore he shutteth his eyes and vouchsafeth not to think upon so shameful creatures as we be. You see here a disdain set forth unto us: that is to wit, that if God had none other consideration than of us, he might rend up both heaven and earth to destroy us. And this serveth to bereave us of all our pride, and to make us so much the more ashamed, to the end we might leave our flattering of ourselves: for we see that men would fain hide their own filthiness. In what plight soever they be, they cease not to like well of themselves▪ and to conceive I wot not what a vain imagination that they be of great value. But it is said here, that God esteemeth and valueth the earth at more than we deserve to be esteemed at. Nevertheless, to the intent we should not be dismayed, he addeth purposely, that therethrough, God setteth forth his mercy. Hath he then abashed us by saying that he disdeineth to have respect to us? He turneth again and saith, yet will I use pity, and make you feel my mercy▪ I will spare you. Yea: Howbeit, not because we be worthy of it, (for we must always conclude, that what so ever God do for us, he hath not respect unto any thing that is in us (but when we be once come to humility, and acknowledge that we have deserved to be destroyed at God's hand, then doth he show us that he by his goodness surmounteth our naughtiness. This is the cause why he addeth in the end, That God doth it even of his mere goodness and mercy. Now hereof we have to gather, that if rain come in due season, and fair weather also when we would wish it: we have not deserved that God should deal so gently with us, nother must our minds roam upon any wages that he yieldeth us, as though he were bound to us, and that we on our side were such as he of duty aught to use so tenderly as his children. What then? It is his mere mercy: for we deserved well to starve for hunger. Then is there no reason why he should send us nourishment, but only because he is good and pitiful. We deserve to be rooted out of the world, and he reacheth out his hand to feed us as a father doth his children. Therein therefore we see his undeserved goodness. Lo how we aught to magnify God in all the benefits that he dealeth unto us, not taking them as any wages or hire (as I said) which he aught to pay us, and which we have deserved at his hand: but as free gifts of his mere goodness and liberality towards us. And hereupon we have to conclude, that in as much as he beareth with us, and that even after we have offended him, and aught to be overwhelmed by his hand, he ceaseth not to play the father still, yea even upon our bodies which are but carrions, smoke, and things of naught: inasmuch (say I) as our Lord worketh so bountifully towards our bodies: we aught to be confirmed in a right trust, that he will receive us too mercy, and be ready to forgive us our faults when so ever we ask forgiveness at his hand. So then we see how our Lord doth daily call us to salvation. For we can not eat one bit of bread, nor use any of the temporal benefits that he bestoweth upon us: but he openeth heaven unto us to say, come to me, and I will be your father and have mercy upon your sins. You shall always find me ready to receive you so ye desire to be maintained by my mere mercy.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him so to touch us to the quick, that we misliking ourselves, may desire earnestly to be cleansed by his grace: and therewithal that in as much as in all the order of nature he giveth us so fair lookingglasses of his glory, goodness and justice, we in beholding them, may be ravished to walk in his fear, so as we may serve and honour him, and yield ourselves wholly to his obeisance, to the end that he may lead us peaceably whither it pleaseth him. That it may, etc.   

The Cxluj. Sermon, which is the third upon the xxxvij Chapter.  
14 Hear these things o job: stay thyself, and consider the wonders of God.  
15 Knowest thou how God hath set them a law, and how he maketh the light to shine out of his cloud?  
16 Understandest thou the scatterings of the clouds, and the miracles of him that is perfect in knowledge?  
17 How thy clotheses are warm when he maketh the Sowthwinde to blow?  
18 Wart thou with him to stretch out the heaven, which is fast as a molten glass?  
19 Tell us what we shall say too him: for we can not order our matters because of darkness.  
20 If thou speak, who will report it too him? and ifany man tell it him, shall he not be swallowed up?  
21 When the Sun is hid men see not his light: and again the wind bloweth and bringeth clearness.  
22 Fair weather cometh from the North: and therefore God aught too be exalted with praise.  
23 He is mighty in his goodness: he is strong in power, in judgement, and in justice: and he afflicteth not.  
24 Therefore do men fear him, and he will not regard any that are wize in their own conceit.  
IF we knew what is said here of the works of God, that is to wit, that they be wonderful: there is none of us but he would take much more pain to consider them, specially seeing our wits are so slender and frail. But what? we think ourselves so skilful, that even with one little cast of our eye we have learned all that is too be known, and in the mean while we esteem not Gods works according to their worthiness: they are but as common things to us: because we be accustomed to them, and so we overpass them lightly. Therefore it behoveth us to mark well what is contained in this verse, where on the one side Eliu protesteth: that all God's works are miracles: and on the other side he saith it behoveth us to stay upon them, namely because our wit is to feeble to have any true knowledge of them out of hand. Therefore we had need to bestow all our study thereupon. Furthermore we be commanded expressly too bea●ken: for except God speak unto us, as for us, we may well apply all our wits to the considering of his works: but we shall never come to the chief point. Ye see then how we have three points to bear in mind. The one concerneth the excellency and majesty that is to be seen in all God's works, so as they be not to be despised. The second is, that for as much as men are rude and gross witted, their looking upon the things that God setteth afore them, must not be with casting their eyes aside at them with a glance and away: but they must stay upon them, and settle their minds thoroughly to them, and be diligent in them to the uttermost. The third is, that that they must not trust in their own reason, nor think themselves to have skill enough to judge of them: but consider how it belongeth to God to show us by his word what we have to conceive, and that that is the point whereat we must begin, and that till we have been at God's school, we shall have but a dim eyesight, so as his works shall pass away before us, and we not perceive them as were requisite for us to do: and to be short, we shall have no discretion at all until God have made us wise. Yet these things need not so greatly to be laid forth at length, as to be well weighed of every of us. And therefore as oft as we come to the considering of God's works, let us lift up our wits aloft to reverence them: that is to say, to honour Gods infinite wisdom, power: and righteousness which appear in them. Let that serve for one point. To be short, who so ever thinketh upon God's works, without reverencing of them, that is to say, without yielding him honour, and without acknowledging them to be full of wisdom, power, and goodness: he is unkind and traitorous unto God. And therefore as often as any man speaks to us of God's works, let us yield this reverence to them, to take them as miracles that surmount all our wits, and wherein God uttereth his majesty after such a sort, as we have good cause to honour him. Besides this, (as I have touched already) we must on the other side consider what is in ourselves, to the end we take not ourselves to be so sharpwitted, as to know all things in a moment. Then let us be contented to breath upon the things that we conceive not at the first sight, and let us not be weary of that study. If we have lived a good while in the world, and be still but as novices, and have not that perfect understanding which were to be wished: yet let us not be out of heart, but go forward still without study, for we shall have profited much, if we can in our whole life have learned to understand the wonders that are contained in the works of God. Howbeit it is true that it behoveth us to go still on forward: and whereas in this place here is mention made of staying, it is not meant that we should be ydly occupied in gazing about: for our musing upon God must not hinder our serving of him nor our employing of ourselves about the things that he hath appointed. It is clean contrariwise: that is to wit, the more a man considereth God's works, the more aught he to be stirred up to do his duty, and the more aught he to be provoked and thrust forward thereunto. Truly they that stay in thinking upon God's works, do but as it were go back to leap the better. For the end of it is that we should not be wanderers as we see men do, which run trotting up and down from place to place, and could found in their hearts to remove the world with them when they be so letted in their enterprises. But what for that? They may well break their arms and legs, and yet be never the further soreward, if they hold not the right way. What is to be done then? Let us be guided by sober advisedness. And so let us stay in such wise upon God's works, as we may be restrained from wandering after that sort, and not become stragglers. Howbeit therewithal let us also apply ourselves to that which God commandeth, and let that be our mark to shoot at. Furthermore let us assure ourselves that of our own nature we have nother wit nor reason to give ear unto God: for it belongeth to him to show us what we aught to consider in his works, that we may far the better by them. True it is that the heathen men have disputed curiously of the secrets of nature, and in a manner nothing hath been hidden from them. Yea: but all was but a musing upon the world, and not a coming unto God. And what else is such wisdom than a confused dungeon? For what an unthankfulness is it, that men should so curiously search out all God's works, and not think upon the maker of them, nor any whit regard him? Therefore cursed be the wisdom, which buzieth itself about the curious searching out of the inferior or lower causes, and in the mean while despiseth the maker. Yet notwithstanding it is certain that God gave understanding to those that treated so curiously of the order of nature: howbeit for as much as they heard not God speak, he had his word to guide them aright: they miss their way. For the chief point was that they should have submitted themselves unto God, and considered his glory which appeareth to us in all his works: but they did it not. So then let us mark well, that whensoever we read these great philosophers, or hear them speak, and perceive how they knew the things that seem incomprehensible to us: they be as lookingglasses of the blindness that is in all men, until that God have taught them in his school. Are we sharperwitted than those men were? We come far short of them: and yet we see they had not any taste of God. And therefore if we be desirous to comprehend God's works: let us not trust to our own skilfulness, nother let us presume upon our own natural power. But let us hearken to that which God speaketh to us, and when we be taught by his words, let us go on after his guiding, and then shall we know his works in such sort, as we shall apply them to our use and instruction. Thus much concerning this first verse. Now Eliu goeth forward immediately with this matter. He asketh whither job can tell what commandment God hath given to all his creatures, what ordinance he hath set in the clouds, how he sheddeth the light through them, & whether he know the order and disposition of the clouds, and the wonders of him that is perfect in knowledge. When he saith, knowest thou how God did set a law to his creatures? there are here two things to be noted: One is, that God not only hath created his works once for a do: but also that he governeth them still, and applieth them to such use as he thinketh good, according as I have declared these former days. Howbeit, for as much as this saying is set down here new again: let us weigh it thoroughly, for it importeth a good lesson. For what a thing were it, if a man should tell us that God did but only created the world, & that as now things fall out as they may? It were a very slender and cold tale. And yet so did the heathen men almost every one of them. I mean those that had some good spark of religion in them. For I let pass those brainsick beasts which are of opinion that the world was without beginning, as the wizest of them that ever was (I mean Aristotle) suppozed: He never had his match, and yet notwithstanding he resteth upon that point, and the Devil did so carry him away, as he knew not the maker of the world. And although he knew that there was a God, yet knew he not the creation of the world which is as ye would say the face of God, which he will have men to look upon. But as for all those which had any seed of religion in them, although they knew that God created the world: yet understood they not his providence wherein all things are contained, in so much as the things that were created by his power, continued still through his goodness, wisdom, and justice. This thing was unknown too the heathen men. Therefore let us remember well the doctrine that is contained here, which is conformable to the saying of our Lord jesus Christ, that the father worketh yet still, and he with him, who is the same wisdom whereof Solomon speaketh in the eight of the proverbs. So then, will we know surely that God is the maker of heaven and earth, as we confess him to be? Let us therewith call to remembrance, that he guideth all things, and that he hath not forgotten his creatures, but ordereth them after his own pleasure, and thereby we may conclude, that the clouds gather not together in the air at adventure, nother are engendered at the pleasure of the earth: but it is God that guideth all things, and setteth an order both for fair weather and for foul, so that both of them come of his sovereign dominion, insomuchas there never falleth any one drop of rain, nother is there ever any fair wether, nother is there ever any little puff of wind, but our Lord hath commanded it, and the creatures (although they be senseless) have a secret moving, from him that governeth all and is above al. Thus much concerning the first point. And in the second place it is showed us, that we understand not this▪ nor are sharpwitted enough to know it, and therefore we must stoop under the word of God, and faith must be all our understanding. You see then that on the one side God's providence is warranted unto us, to the intent we should not doubt but that all things are governed by his will And therewithal it behoveth us to take knowledge of the rudeness that is in us, to the end that although we cannot judge of all things, but many things pass our reach: yet we should not therefore think that they be nothing: but run back to that which is said here concerning harkening. Then if our wits be to small and feeble, let us resort to our God, who will show us the things that are hidden and unknown: and we must not judge of them after our own fancy, for there is not a more horrible confusion th●n man's reason when it can not submit itself to God and his word. Now if we can not judge of the visible things and of the things that concern this world, furtherforth than God enlighteneth us by his holy spirit, and guideth us by his word: what can we do concerning Gods everlasting kingdom, which is far higher without comparison, than all the things that are spoken of here? We be not able to judge of worldly, visible, corruptible, and flightful things: and how then shall our judgement reach to the spiritual kingdom of God? Must we not needs come short there? Therefore let us learn to humble ourselves and to be modest by all means. And when we come to the knowing of the things that belong to our salvation, if we mind to profit well therein, let us first acknowledge that we be not able to know aught otherwise than God teacheth us: therefore let us refer ourselves unto him, and be contented to be guided by his word. And when we see not the thing that we covet to know, let us assure ourselves that our Lord intendeth to humble us: and let us not in this case play the brainless sort, to judge after our own imagination, but be contented to remember the lesson that is showed us in God's word. Thus ye see how we aught to put this sentence in ure. Now by the way Eliu speaketh here of the things that are to be seen: and yet the reason of them is incomprehensible. True it is that men may say somewhat of them but in the end they must needs conclude, That God's wonderful works are to high for us. Therefore he saith, come on, canst thou discuss me why thy clotheses are warm when God giveth rest to the earth by the south wind? That is to say, in summer when the wether is hot, and the Sun beareth power, if the wind draw not northward, but that the south wind reign: yet notwithstanding the wind is none such as a man may perceive it. L●ke as in Summer time when the wether is calm, true it is that the cool gales come peradventure from the south: but yet it is no such wind as may be perceived, for the weather shall be so still as a man shall not perceive that there is any wind stirring. And then do men swelled with heat, because the weather is then hottest. And that is the cause why it is said, that God maketh the earth to be quiet by the southwind. Canst thou at such times so much as judge why the sweat issueth out of thy body? Thou seest thy clotheses wet with it. And besides that, thy clotheses shall burn thee if the Sun have shone so long upon them as to heat them through, so as they shall not be able to fence off the heat from thee. Canst thou tell the reason hereof? Again, wart thou with God (saith he) when he did spread out the heaven? We see this work as a mirror of molten glass. Lo what a marvelous molten work this spreading out of the heaven is. Art thou able to comprehend the inestimable power of god which showeth itself in all these things? Now we have in effect to gather upon these sayings, that although there be some natural causes of heat and cold: yet doth it not follow that we understand what is in them. Specially where as the southwind beareth sway in Summer time, and men burn for heat without feeling any great blast or gale of wind: we may well perceive some inferior reason thereof: nevertheless when we have known what we can, yet must we come to the power that is hidden in God, yea and so hidden, as all our wits are forced to fail of it, and to be dazzled at it. Hereby than we see how proud men are in flinging out at rovers to dispute against God, and to set him to school, and to reply upon him, and too murmur at his doings, and to show some token or other of misliking. That is a devilish pride. And why so? For we be not able to perceive so much as the cause of our sweeting, and of the heat of the Sun. We will perchance say that the Sun is hot. Yea: but how is the sweat engendered? It is because the body is then loozened, and the same loozening doth so open the body, that the moisture cannot tarry within. Again when it is cold wether, the poares are shut up, and the moisture shrinketh inward too nourish a man's life, whereas the contrary is done by heat. Again, the heat engendereth feebleness, and that feebleness maketh the humours to melt: and so ye see the the causes of sweting. Men may well dispute after that sort. But when all is done, must it not needs be acknowledged that there are marvelous secrets in the body of man, and that God hath planted such a workmanship there, as we be at our wits end when we have well considered it. If we think not so, it is to much shame for us, & our unthankfulness it to beastly. Again we will perchance discourse how the heaven was made in such roundness, and how much bigger it is than the earth, and moreover of what matter or substance it is made, that is to wit, of a fiery matter, and how it is maintained in such perfect state and order as it is, and finally after what manner it wheeleth about. But when all is said, we must needs acknowledge that God worketh with great reason in that behalf. And with how great? Even with infinite, whereat all men's wit must needs stoop, and say: Surely there is a wondered workmayster, there is a God that worketh in such sort as we must needs honour his secrets, and worship him in all his works, and acknowledge that it is not in our power to attain to such highness. Thus ye see whereunto the holy Ghostintendeth to bring us in this text. And therefore as oft as we see any reason in the things that are done by nature, so as we perceive by what means God worketh, and therewithal, understand his justice, power, and wisdom: let us always learn to conclude, that yet notwithstanding we cannot comprehend all, not nor the hundredth part: It is very much that we have some little taste of them, so as we get a lick at them as it were with the tip of our tongue, and yet can we not have that taste nother, except it be given us from above. Howbeit let us by the way mark well, that all the knowledge which we can have, serveth but to make us feel the rawness of our own understanding, that we might humble ourselves before God, and upon the knowing of our unability seek to be taught, and to profit more and more. Furthermore let us never be weary of setting our minds to the considering of God's works, seeing we may get an inestimable treasure by learning never so small a portion, yea though it be but the entering into some taste of them, as I said afore. For when we shall have spent our whole life in them, we shall have done much, if we have come half way, until such time as our Lord do gather us wholly and fully to himself. Thus ye see that as touching the heat that is spoken of here, & as touching the workmanship that we see in the skies: they be as it were a molten lokingglasse, and yet notwithstanding the scope of them is infinite: and therefore needs must the workmaster of them be wonderful. Lo how we aught to put this lesson in ure. Now it is said immediately, Tell us what we shall say to him: for we can not order our matters because of darkness. Hear Eliu mocketh job: but in the mean while the doctrine toucheth us all, which is, that he which will presume to take hold to talk with God, & to reply against him, must tell us how we should speak unto God, & what we may allege to him, to the end we may show him that there is some fault to be found in him, and in his works. It is all one then as if the holy Ghost should say, go to, there is none of you all but he is so selfwise as he will take upon him to pick some quarrel to God's works. And soothly if we consider the overboldness that is in all men, we shall see that God can not content us, and that if it were in our power, every of us would put too his piece, and have a snatch at him, [saying:] Why is not such a thing done? And this or this were good. To be short, there would be a terrible hodge-podge, if God should hearken to our wishes and follow them. And whereof cometh that? Of devilish pride, for that we will needs be wise in finding fault with God's doings. But Behold here how the holy Ghost scorneth such presumptuousness, and saith: seeing that every of you taketh upon him to be so great crafts masters: ●ell us how we shall speak unto God. If ye come to him and say, go to, I will have such a thing done: ye must show him some reason why. And what reason can ye bring unto God? This is told us of set purpose, because men entangle themselves in their own fantastical imaginations, when they be discontented with God and his works. And I beseech you, who giveth us such leave to missebehave ourselves against God, and to reply this and that, but only for that we regard not his majesty? for had we any regard of that: it is certain that we would quake for fear. So than it is not for naught that the holy Ghost bringeth us to speaking with God, as if he should say, Go to, tell us what we shall say to him: for you fall to muttering as it were behind his back, as some cowardly wretch would do when he seeth a man of courage and authority, whose doings he misliketh. Such a one will found fault: but yet he dares not open his lips at him to his face, but goes away moiling to himself to work spite and to forge slanders behind his back: and when he is among his mates, then spueth he out all that he had conceived afore, saying: Behold I pray you, such a man thinks himself very wise and of great skill: but I like not of him, and I marvel how men can suffer him to talk after that fashion. After the same manner deal we with God. For we be not so hardy as to speak openly against him, (and in very deed nature teacheth us that it aught too make us shudder, when we do so lift up ourselves against him that hath made and fashioned us) but in the mean while we cease not to be so spiteful and wicked as to grudge and repined against him in huckermucker, and too pick quarrels to this and that. Wherefore as often as we be tempted to found fault with God's works: let us learn to come before him, and to bethink us of that which is contained here: namely how we shall speak unto him, and at what point we may begin. And then shall we have cause to repress ourselves, and the folly that was in us before, must needs be subdued and fall utterly to the ground. Thus ye see how we must take this sentence, where it is said, Tell us what we may say unto God. And whereas it is said, we cannot order our matters because of darkness: therein the ignorantnesse of men is the better expressed unto us. For here we be as it were wrapped in darkness, so as we see not a whit. And how then can we order our matters? Behold, God dwelleth in light, so as he seeth, not only when the Sun shineth, as a mortal man doth. For if a man walk at high nonedayes, he seeth his way: and when he gives himself to the doing of any thing, [the light of the Sun] is his guide and direction: and again if he intent to view his grounds and possessions, he looketh round about him. God therefore not only hath that: but also dwelleth in so great and infinite light, that nothing is hidden from him: all things are open unto him: there is no time past nor time to come with him: he reacheth even into the deeps and dungeons as we have seen heretofore. How then can we teach him his lesson, seeing that we devil in darkness? It is as if a man wereshet up and saw no whit of light, and yet should say to another man, thou wottest not what thou dost. Shall a blind wretch tell a welsighted man that he knows not his way, or that he seeth not what he doth? Now if we compare ourselves with God: it is certain that we be worse than blind? As for him, he seeth not after the manner of men, but hath a far other manner of fight. Therefore, must we not needs be worse than mad, if we presume to gainsay him, or to found occasion to reason against him? That is the cause why darkness is spoken of here. Then let us consider our own state, and also the state of God: & we shall shut our mouths, and not presume any more to plead against him with such liberty as we do, but there shallbe a lowliness in us to fall low whatsoever god doth, and confess that there is nothing but rightfulness, wisdom, goodness, equity and justice in him, so as there remaineth not any thing for us but to glorify him in all respects. If we knew no more but some one little piece of his doings: yet should we needs condemn our own infirmity, in that we cannot glorify God as we aught to do, by reason of our ignorance. And here by the way let us mark well, that men are rebuked for their rashness, in that they make haste too speak before they know any thing. We see how tickle our tongues are, specially if it be to talk of God and of his wonders. We descant upon them. And how? At all adventure. And yet notwithstanding we be as it were in darkness. Therefore let us learn to rule our talk according to our own smallness. Howbeit therewithal on the other side, let us consider the infinite goodness of God in that he enlighteneth us in the midst of darkness by his word, and that although we understand nor perfectly in all points, how he made the world, nor perceive the means whereby he worketh still: yet he ceaseth not to make us privy of his mind, so far forth as is needful for us. And that is the cause why it is said, that God's wisdom kept him company, when he made the world, razed up the mountains, sunk down the valleys, and established the order which we see. But it is said also that the same wisdom crieth out in the streets, saying, come and I will give myself to you: I am ready to talk familiarly with men, yea and my delight is in them, and it is my whole pleasure to devil with the inhabiters of the earth. Seeing then that God's wisdom which of itself is incomprehensible to us, protesteth that her delight and pleasure is to dwell with us, and to be familiar with us: I pray you have we not cause to be of good cheer, and to be watchful to take profit of the things that God showeth us, howbeit with such soberness and modesty, as we may not covet to know aught but that which he teacheth us, and to glorify him, by yielding him his deserved praise? Thus ye see what we have to mark in this verse. Now it is consequently said, If I speak, who shall report it unto him? shall not be be swallowed up that dareth utter one word? Here Eliu expresseth yet better the thing that I have touched afore: that is to wit, that all the unadvised words which we shoot forth concerning God, and all the wanderingimaginations which we conceive in our brains, are as it were grudgings that are made in huckermucker. And thereunto tendeth the similitude which I alleged of a coward that durst not stir one finger, and yet notwithstanding falls to moiling against those to whom God hath given more discretion, and seeketh to be wise by backbiting of other men. Even so deal we to Godward. For there is none of us but he hath to much boldness & skill to reply against gods doings: but yet for all that we do but brabble: and as for him he vouchsafeth not to hear our words. So then, Eliu showeth here, that men shall gain nothing by settling themselves after that manner against God. And why? Who is he that shall report it to him? This is as if some beggar should speak of a great King and say, O▪ it were meet that the King should be better aduized than to do this or that. For it might be answered, my friend, you must then get some messenger, too go give advertizement of this which you speak, for seeing that the King hath not advice and wisdom enough except you be of his counsel: you were best to go to him to give him your advice, or else to find out some messenger too sand him your counsel by. If a poor beggar should speak so, every man would mock him: But there is more cause to mock at our folly when we take upon us to speak so unadvisedly of God and his works. Therefore let us mark well this manner of speaking which is set down here, namely who shall report it to him? we debate matters here by low: and yet in the mean while we be but frogs. The frogs can make a great crooking well enough in their marshes and puddles: and yet men pass by them and stay not for all their crooking. Even so is it with all the talk that men hold: for there is no reason in it. They do but babble, and yet they bear themselves in hand, that God will hold his peace, and do all that they would have him to do. But it is clean contrary. Therefore let us learn that when so ever we lift up our neb against God, we shall win nothing by it, but our words shall slip into the air, and vanish away as smoke. Nevertheless let us mark by the way, that our words shall not fall to the ground, but must be registered to our great and horrible confusion. Then if our pride be such as we dare murmur against God: such blasphemousnesse must needs come too a reckoning, and not scape unpunished. Therefore let us not imagine too gain any thing against God: but whensoever we be tempted to stand in contention with him, let us call this saying to remembrance, namely who shall report it to him? True it is that God heareth it, and nothing escapeth him: but yet for all that, he vouchsafeth not to stoop to our bibblebabble, as though we were his matches. Tush we be but frogs, as I said afore. To be short, this serveth to show us, that we shall never get the upper hand in pleading against God: and moreover that there is no reason why he should abase himself so much as to answer us. And why? For it toucheth him not: we cannot come near him with our babbling: although we file our tongues, so as they cut and slice smoothly in the air: yet shall God abide still safe and sound, and he needeth not to strain himself to reply against us, or to found any excuse, for that were needless. So then let us learn to speak with such reverence, that the words which we shall utter, may be made of praisings, so as God may accept them. And how may we do that? By his purging of our tongues, that is too say, by uttering nothing but that which cometh of his word, and which we have learned in his school. And for a conclusion let us mark what Eliu addeth, If any man speak (saith he) shall be not be swallowed up? He showeth us here, what confusion is prepared for all such as dare so set themselves against God, and would fain find fault with his works. What shall they gain then in the end. They shall all be swallowed up. We see that all creatures must needs tremble at God majesty. And what shallbe done then when there is manifest rebellion? God can with one frown make the mountains and rocks to melt, empty the sea, & destroy the whole world, if he list. And surely there is no rebellion nother in the earth nor in the water, nor in any of all the rest of such creatures. But behold, man who is but a handful of dust, will needs wage battle against his maker: and I pray you, can he hold out? All the world should perish as soon as it came under God's hand: and behold a worm, a wretched carrion will put God to silence. And not only so: but he will also rob God of his honour, and not have him too be counted wise and righteous as he is worthy. Alas, must we not needs be worse than blind when we come rushing with such boldness against him? Therefore let us mark well (according to that which I have touched) that when we set up our bristles after that sort against God: we seek but our own destruction, and too be quite swallowed up. Will we then be maintained under the hand and keeping of our God? Let us learn to humble ourselves to him, and to pray him to show himself too us, and according as it shall have pleased him too show himself, so also to grant us the grace too walk in continual modesty, and to have our eye always upon this mark, namely that he deserveth to be honoured at our hand, and that we acknowledging ourselves to own him such reverence, may learn too submit us wholly unto him. Thus ye see how we may approach unto our God without fear of the fire of his terrible wrath. Nay rather let us be sure that he will be as a refreshing unto us, so as we shall be maintained by his grace, conditionally that we come too him with all humility, without preacing over far too inquire of him and his secrets. Therefore we must content ourselves with that which he showeth us by his word, assuring ourselves that it is for him to reach us his hand, and for us to go as he guideth us.  
Now let us fall down before the face of our good God, with acknowledgement of our faults, praying him to make us feel them continually more and more: And that for as much as it pleaseth him to grant us so great abundance of worldly benefits, as to have applied and ordained all his creatures to our use: we by receiving such bountifulness at his hand, may learn to know him for our father, assuring ourselves that seeing he hath a care of our bodies in this world, he will not fail us in the things that concern the spiritual life of our souls: and that although in this world we be tangled in many affections which cumber our wits, so as they be not at liberty too consider Gods works accordingly: yet we may not therefore cease too take courage to muse upon them: and that in the mean season he guide us in such wise by his holy spirit, as we may learn to like well of all his doings, and to glorify him in his justice, truth, and goodness, and in all his other virtues which he showeth us daily in his works. That it may please him, etc.    


The. Cxlvij. Sermon, which is the first upon the xxxviij Chapter.  
THe Lord answering job out of a whirlwind, said:  
2 Who is he that darkeneth the secrets in words without knowledge?  
3 Gird up thy loins like a valiant man: and tell me the thing that I shall demand thee?  
4 Where wert thou when I laid the foundation of the earth? tell it, if thou haste understanding.  
We have seen heretofore, that Eliu intending too rebuke job, protested that he himself was a mortal man as job was, to the end he should not complain that he was handled with too high a power. And so he showed that Gods will was to win him by reason and gentleness, according also as he dealeth towards us. For he beareth with us making his word to be preached to us by men like ourselves, so as we may come the more familiarly to hear things that he telleth us, and the doctrine is chawed and put into our mouths. We see then that God pitieth us, when he appointeth men to be the ministers of his word, and to teach us in his name & authority. For he knoweth our ability, and that forasmuch as we be feeble, we should out of hand be swallowed up of his majesty, and overwhelmed with his glory. And that is the cause why he stoopeth down to our lowness, in instructing us by the means of men. Yet for all that it is requisite also that we should be touched, to yield him the reverence that he deserveth. For without that, we would abuse his goodness, and whereas he cometh unto us, we in the end would play hail fellow well met with him. And that is it that is rehearsed to us here presently. For god perceiving that job was not sufficiently subdued with the matters and reasons that Eliu had alleged: maketh him to feel his greatness by a whirlwind, to the end that being therewith put in fear, he should yield himself to the acknowledging of his fault, and wholly obey whatsoever should be said to him. And so we see that God applieth himself to us after all fashions, to the intent to win us. For one wile he stoopeth down [unto us.] And why? Because he perceiveth us to be to gross & rude to mount up unto him. Nevertheless forasmuch as there is overgreat pride in our nature: it behoveth us to feel him as he is, to the end we may learn to fear him, and too hear his word with all humility and diligence. And that is a point which we aught to mark well. For therein we see the love that he beareth us, and the care that he hath of our welfare. For needs must he be careful of us, when he doth (as ye would say) so transfigure himself, as he not only vouchsafeth to talk familiarly with us, but also to stammer and lisp with us when he seeth it meet and convenient for us. And again, forasmuch as he seeth that this goodness of his might turn to contempt: he doth also advance and magnify himself as is meet for him to do, to the intent we should know our own state too submit our selves wholly unto him. And so much the more aught we to desire to be taught by his word, sith it is agreeable to our capacity, and that therein God hath not overslipped any thing that is requisite and profitable for our salvation. Seeing then that our good God hath vouchsafed to stoop down in that wise unto us, and yet therewithal advanceth himself to frame us to his obedience: let us be the willinger to hear him when he speaketh. And let us no more make this fond excuse, that God's word is to high and dark for us, or that it is to terrible, or that it is too simple. For when we shall have well cast up our account: we shall found for a certainty that our Lord setteth us forth such a majesty in his word, as is able to make all creatures to quake: and yet is there also a simplicity, to the end to make it to be received of the most ignorant and unskilful: [moreover] there is so great light in it, as we may understand it without going to school, at leastwise if we be teachable: for it is not without cause that he calleth himself purposely the schoolmaster of the lowly and little ones. Thus ye see that the thing which we have to mark in the first strain, is that Gods speaking too us by the mouth of men, is to the intent we should come the more freely to him, receive the things with better leisure which he on his behalf telleth us, and not be astonished out of measure. Howbeit forasmuch as we be dull upon the spur, and yield him not the honour which he deserveth: he maketh us to feel him as he is, and exalteth himself in his majesty, to the intent that the same should bring us to do him honour. And it is purposely said, that the Lord spoke unto job out of a whirlwind. It was not enough for him to have given some token of his presence, but he did also raise as it were a vehement tempest. We shall find in the Scripture, that sometimes God raised thunder after the same sort, when he listed too speak to his faithful ones. But we have specially to mark here, the circumstance of the place, that forsomuch as job was not sufficiently tamed: God was sane to show a terrible force to him. The cause then why he thundered and raised this whirlwind, was that job should know with what a Lord he had to deal. In general, it is commonly said, that God dwelleth as it were in a dark cloud, or rather that he is compassed about with light: and therefore that we cannot come at him, insomuch that if we would look upon God, our senses dazzle by reason of the thick darkness between him and us. This then is very well spoken in general of the glory of God, to the end we should not presume to be over inquisitive of his incomprehensible determinations, but taste so far of them as it pleaseth him to discover them unto us, and therewithal consider that all our senses fail us if he vouchsafe not to come to us, or else to lift us up to him, and yet nevertheless, that for another respect, (that is to wit, because of our sturdiness) God must be feign to show himself terrible to us. True it is that he would feign draw us to him by gentleness, and we see that when men be well disposed to submit themselves unto him, he useth the said loving manner of inviting them unto him as gently as may be. But when he perceiveth any sturdiness, he must needs first of all make us to stoop, for otherwise what should he win by speaking too us? And that is the cause why in publishing his law, he razed thunders, blue trumpets in the air, and made all to shake, insomuch that the people were so afraid, as they said, let not the Lord speak unto us, for then are we but dead, we be utterly undone. Why did God shake the earth after that manner? and why did his voice roar with such terribleness? Meant he too drive away his people that they should not hear him? Truly it is clean contrariwise said, That he gave not his law in vain, but that he meant to give the people a certain rule, to the end they might know the way of life. So then his raising of whirlwinds and tempests in the air, is not too scare us: that (say I) is no part of his meaning: but it serveth for a preparative too subdue the loftiness of those folk, which would never have obeyed God and his word nor never have acknowledged the authority of him that spoke, without these tokens which were added. And therefore let us mark well, that gods speaking to job after that fashion out of a whirlwind, was no more than needed. Now if such a holy man who had applied his whole endeavour to the honouring of God, needed to be subdued after that manner: what had we need too be? Let us compare ourselves with job. He was a mirror of Angelic holiness: we have heard the protestations that he made here before: and although he were extremely afflicted, and by reason thereof did murmur and let slip many wild words: yet did he always hold himself to the ground of worshipping God, and of humbling himself under his hand: he hold still that general point, though he swerved aside in some particulars. But we be as fleshly as may be, and our vanities do so carry us away, as we be in manner stark drunken. Hardly can we discern that there is a God in heaven: and if a man set his word afore us, we make slow haste to it, yea and we be duller than Asses in it. Had not our Lord need then to make us feel his majesty, and too touch us with it in good earnest? Now truly God needeth to raise up storms and whirlwinds to make us know that it is he which speaketh: but he must dispose us after another manner too come unto him, according also as he doth. Then if one man have hartbitings and troubles in his conscience, and another be afflicted with diseases, and the third be touched with adversity: let us understand that it is God which calleth us to him, because we come not too him, of our own accord, nor do draw near him to hear his word: he subdueth such hardheartedness as meet is it should be, to the end that our minds should be humbled in true obedience. Doth God then see such rebelliousness in us? He must needs use the manners and means aforesaid to draw and win us to himself: and to the end we may hear him, he must be fain to speak to us as it were out of a whirlwind, not that this prevaileth in all men. For we see some that kick against the prick, and play the resty jades: and although god quicken them up, yet winneth he nothing at their hand. How many of these wretches are to be seen whom God chastiseth so many ways, stri●ing so hard blows upon their heads with a beetle, that if they were never so hard they must needs be softened: and yet notwithstanding they never leave gnashing their teeth at him? We see they cannot be trained, neither can they by any means be moved: so full of pride and stubbornness do they show themselves against God, even spiting him to the uttermost of their power. So than it were much for the behoof of all those whom God chastizeth, that they were disposed too come unto him, and that is his intent. Therefore let us beware that we disappoint not our God: but as often as he sendeth us any adversity, let us learn to resort to him, as well as though he spoke with thunder, or thundered upon us to make us hear him. Let us consider this, and let us so consider it, as our minds may be truly subdued unto him, and our whole seeking may be to be wholly humbled under his obeisance. Lo what we have to mark in this strain. And let us mark further, that although God do not in these days thunder from heaven: yet notwithstanding, all the signs that have been given in old time for the warranting of his word, aught too serve us also at this day. When God's law is preached unto us, we must immediately match therewithal the thing that is spoken in the ninetenth of Exodus: which is, that the law hath been duly warranted, and that our Lord gave full authority thereunto, when he sent thunder and lightnings from heaven, and made the air to ring with the noise of his trumpets: and that all this was done, too the intent that the law should be received with all reverence even to the worlds end. As much is imported in this verse. For whereas it is said that God appeared in a whirlwind: it behoveth us to understand that his intent was to warrant the thing that is contained in this book: and not only that: but we must also extend this authority unto his whole word. There is yet this one thing more to be considered, that if God begin to call us too him after a loving manner, and show himself rough & sharp in the end: we must not think it strange, but rather examine well our life, to know whether we have obeyed him or no: and in so doing let us on the one side acknowledge his apparent goodness, and on the other side consider that he must needs use the second means to win us, when he seeth that he gaineth nothing by his favourable dealing which he had showed us. As for example, God doth sometimes cocker us when he intendeth to take us for his own, and to have us of his flock: and he setteth forth his word unto us without sending us any affliction. Very well, we see it is his will so too do, and we like well of it. But yet in the mean while we profit not ourselves by it, to be confirmed in his goodness as we aught to be, to renounce our own wicked lusts, to forget the world, and to give ourselves wholly unto him. He beareth with us for a time: but in the end when he seeth us so reckless, he beginneth to smite. Herein we aught too perceive, that his speaking to us as it were out of a whirlwind, is not without cause, forsomuch as we had no will to hear him when he spoke graciously unto us, and after a kindeharted and fatherly manner. Therefore it is requisite that God should speak to us with such vehemence, sith he perceiveth that we will never come too him, till he have prepared us after that fashion. True it is that he winneth some by his bore word: howbeit when he seeth othersome stubborn, he sendeth them some trouble and adversity. And doubtless there are a number that had never come too the Gospel, nor never been touched rightly at the heart to obey God, if he had not sent them some token that he was minded to chastise them. Hereupon when they felt once by afflictions, that there is nothing but wretchedness in this world: they were enforced to mislike of themselves, and to cut off their pleasures wherein they had been plunged heretofore. You see then how God draweth men to him after diverse sorts. But let us profit ourselves by the means that he useth towards us, and again, when he speaketh not to us in a whirlwind, let us on our side be familiar with him, and suffer ourselves to be ruled by him as sheep and lambs. For if he spy any hardheartedness in us, he must needs subdue us whether we will or no. And although he suffer us to play the loose colts for a time: yet at length we shall feel his terrible majesty to make us afraid, at leastwise if it please him to show us favour: for God doth us a singular good turn when he wakeneth us after that manner, and thundereth so with his voice, as it entereth into our hearts & woundeth us. I say it is a privilege which he granteth not to all men. Again, his thundering upon the unbelievers, is to late: for there is no more hope of their returning unto him, but he summoneth them to hear their condemnation. So much the more than aught we to receive quietly this help which God giveth us, when for the subduing of all the stubbornness of our flesh, he raiseth some whirlwind, that is to say, maketh us to feel his majesty. You see in effect what we have to mark upon this sentence. Now let us come to that which is said in these words: who is he that darkeneth the secrets in words without knowledge? Gird up thy loins like a valiant man, and answer me to all my demands. In the first place here God mocketh at job, because he had strived with him, & borne himself in hand that he could mend his case by his disputing. And that is the cause why it is said, who art thou? Now when the scripture showeth us who or what we be: it is to make us utterly nothing. True it is that men will make great account of themselves, and bear themselves in hand that there is some great worthiness in them. And well may they esteem highly of themselves, but God in the meanwhile knoweth that there is nothing in them but all filth and stinch, and therefore he shaketh them off, yea even with a loathing of them. And so although we be so foolish and overweening, as to glory of the wisdom and virtue that is in us: yet notwithstanding god to deface us and put us to shame, useth but only this word, what art thou? Thou art but a man. The pronouncing of this is as it were an utter bereeving of us of all occasion of boasting. For we know there is not so much as one drop of goodness in us: and then have we no more cause to vaunt ourselves in any manner wise. That is the cause also why god addeth, Gird up thy loins like a valiant man: that is to say, Set as much store by thyself as thou listest, bear thyself in hand that thou art as a Giant, be thou furnished thoroughly, and be thou armed from top too toe, and what shalt thou gain by it in the end? Thinkest thou too stand, if I set myself against thee thou wretched creature? What hast thou? Hear we see what Gods meaning is. For (as I said afore) this foolishness of self estimation, and of selfeweening that we be of some value, is so rooted in us: that it is very hard to bring us to a right understanding of our own wants, so as we might be clear from all pride and presumption. So much the more than behoveth it us to mark the text of the scripture, where it is showed us, that there is not any thing of estimation in us. And let us weigh it well: for it is not spoken of some one part of the world only, but of all mankind in general. Therefore let both great and small learn to be ashamed of themselves, seeing that God bindeth them up all in one bundle together, when he sayeth that the wisdom of men is but foolishness and vanity, their strength but weakness, and their righteousness but uncleanness and dung. For when God speaketh in such terms: it is not to two or three men, but to all men universally. Therefore let all of us from the greatest to the lest, learn too stoop, acknowledging all our glory to be but confusion and shame before God. And for that cause let us think upon this saying: who is this? Let us not take it too be meant only of the person of job, but of all mortal creatures, as if our Lord should say, How now? Is there such malapertness in man that is but a pot ● of brittle earth, in man that is but a vessel full of all filth and naughtiness, & in man that is less than nothing? is there such malapertness in him as to dispute against me, and to be so inquisitive afore hand? whether were that to go? Who art thou o man? According also as we see that Saint Paul setteth the same word as a stop in our way, saying: Who art thou o man which reasonest with God, and pleadest against him? And this he setteth down after he hath alleged the objections wherein men think themselves to have a fair colour to dispute against God, and to demand why he should destroy those whom he hath created, and why he should put a difference between one and another without knowing any cause, so as the one should be called to salvation, and the other be rejected. After that Saint Paul●●athe set down those things: although men take pleasure in such objections: yet he saith, O man, who art thou that settest thyself after that fashion against God? And this is it which we have to mark upon this saying, who is this? Therefore whensoever any man is tempted to pride, let him think with himself, Alas, who art thou? Here is no entering into battle against such as ourselves are, and against our matches: but if we will needs be so bold as to be inquisitive of God's secrets, and to l●t our fancies and tongues loose to imagine unprofitable things, or to talk against God and his honour: we must be feign to think, Alas, who am I? when every of us shall have entered into himself, and considered his own feebleness, and perceived that in effect we be nothing: we shall be cooled well enough, all this prittleprattle, and all our former conceits will be laid a water: yea and all our imaginations will be bridled and imprizoned, as shall be declared yet more fully hereafter. Now it is said expressly, Gird up thy loins like a valiant man: too do us to wit, that when the whole world hath laid their force together, and uttered the same, all is nothing. You see here how God spiteth or defyeth job in bidding him to furnish himself, and to come armed and weaponed as a Giant, or as the valiantest man that could be found. Hereby he expresseth yet better the thing that I have said already: that is to wit, that the condemning of men in the scripture, is not meant simply of the common sort, and of such as are despised and out of credit and estimation: but extendeth even to the greatest, and to such as think they touch the clouds with their heads. So than although men imagine themselves too have some appearance of honour: let them assure themselves that the same is nothing before God. As for example, They that are excellent in comparison of their neighbours, will surely conceive some opinion and well liking of themselves: if a man be counted skilful, of good wit, and of good behaviour, he will set much by himself in respect of those that have not the same qualities: finally if a man be endued with great and commendable virtues afore men, the having of such special enduements will perchance make our hearts hop in our belly (as they say) and too set much store by ourselves: but when we come unto God, then must all of it quite quail. There is not then so lusty and stout a fellow that hath [in that case] one whit of strength at all: all holiness, all wisdom, and all that ever else is, faileth utterly in that behalf. Therefore at a word, let all the world know, that their furniture shall not boot them before God, but we must be utterly desaced and emptied before God, so as he leave not one drop of power or strength in us, other than we shall take of him as by way of borrowing, acknowledging that all proceedeth of his mere goodness. Now than we see what this word valiant man importeth, It doth us too wit, that what special power or virtues soever we have, the same must not puff us up with pride against God. Furthermore it is said also, that job wrappeth (or darkeneth) secrets in words without knowledge. Hereby God showeth that when we have to deal with his secrets, we must bethink ourselves well, that we may proceed soberly and with all reverence. For under this word secrets, God intended to signify the high things whereof job had spoken. We may well dispute of many petty trifles, yea and discourse of them at random: and in so doing our talk shall be but vain and fond, but yet shall there not be any blasphemy there in, neither shall God's name be unhallowed. But when we enter into the doctrine of salvation, and into God's works, and fall to disputing of his providence and will: them must we not go to it so unadvisedly, for we do but wrap up or entangle secrets in unskilful words. We see then wherein God rebuketh job: namely for speaking to hastily of things that outreached his capacity. For although he had excellent gifts of grace: yet aught he always to have humbled himself with acknowledgement of his infirmities, and also to have bridled himself, sith he was well near out of his wits, and witted not what to think of God's judgements. And forasmuch as he felt himself at such an afterdeale, he should have had an eye to the feebleness of his own understanding, and acknowledging himself to be a n●●rtall man, he should have said, Alas there is nothing but ignorance and foolishness in me. Herewithal he should also have looked up to the inestimable majesty and incomprehensible purpose of God: and that should have meekened him. Howbeit he did neither the one nor the other. So than▪ although he were not quite strayed from the right way, but went forward still to the true mark: yet do we see here, that he is rebuked by Gods own mouth. And this text putteth us in mind of the reverence which God will have us too bear to his mysteries, and to the things that concern his heavenly kingdom, If we reason but about our own matters, we need not to go to it with so precise carefulness: for they be but earthly things, which pass away. But whensoever we fall too talking of God, or of his works, or of his truth, or of the things that are contained in his word: we must come to it with reverence and fear, and not open our lips too flush out whatsoever cometh to our tongues end: ●orhaue our wits to busy to inquire of the things that belong not to us, nor are lawful for us: but we must restrain our desires and bridle our tongues. And why? For they be the secrets of God: that is to say, they be to dark and high things for us to meddle with. Therefore we must not think to attain to them, furtherfoorth than God listeth too instruct us of his own mere goodness. And would God that this thing were well put in ure: for than should we not have the bickerings that are nowadays through the whole world. But what? It is to be seen that very few are touched with the majesty of God. When we treat of his word, and of the doctrine of our salvation, and of the holy Scripture, every one falls to it at adventure, and every man shoots forth his verdict, as though they reasoned but of moonshine in the water. They be such things as pass all understanding of man, and yet notwithstanding it is manifest that we be bolder to treat of Gods so high mysteries, which aught too ravish our wits too wonder at them, and which we aught to honour with all awfulness, I say we be bolder to babble of them, than if a man spoke but of a matter of five shillings value, or of some trifle I wot not what. And what is the cause here of, but that men have not considered how God hideth and overcasteth his own secret determinations, and hath in his holy scripture uttered unto us his will, whereunto it behoveth us to be subject. We see on the one side how the Papists blaspheme God, wresting, falsifying, marring, and corrupting the whole holy Scripture, so as they stick not to scorn God and all his word. And why? For they never tasted what this word secret meaneth. Also there are drunkards among us which could found in their hearts to subdue God to their fantastical mind. Though they were the wisest men in the world, and the best seen in the holy scripture: yet should they be fain to come too this point. That Gods secret determination is above us. But they be utterly dull and brutish, there is neither skill nor reason in them, the wine overmaystreth them like swine: and yet they will needs play the divines, and control things in such wise, that if a man should now adays believe them, he should be driven to frame and forge a new Gospel. And therefore let us remember how it is showed us here, that when we talk of God, we must not take liberty too plead and babble as we ourselves think good: but consider that he hath revealed his secrets unto us in the holy Scripture, and that both great and small must submit themselves thereunto too honour them. And that is the cause why here is mention made of words without knowledge. Now than God showeth us here, that whensoever we speak of him, and of his works, it is a matter of secrecy, a high matter. On the other side, what is it that we can bring forth? what is that little which we can conceive in our understanding? It is but words without knowledge. Let men put themselves into the balance, and they shall be found lighter than vanity itself, as it is said in the Psalm. So much the more than behoveth it us too mark this doctrine, that there is neither skill nor aptness in us to treat of God's works, except he teach us. The way for us too become wise, is to be governed by the spirit and word of God. And therefore when we find not the thing in God's word, which we desire to know: let us understand that it behoveth us to abide ignorant of it, and thereupon too keep our mouths shut. For whensoever we go about to speak, there shall be no knowledge nor any thing but untruth in us. This then is the accusation that God setteth down here against job. And thereupon he saith, Answer me to all my demands. At leastwise, if thou have understanding, make me also to understand that which I would know of thee. Hear God proceedeth in mocking the foolish overweening of men, in that they ween themselves to be so fine witted, that they are able to dispute and plead against him. Therefore he saith, Very well, no doubt but you be very able men (to your own seeming,) when you speak and I let you range [at your will.] But I also must have my turn too speak too you: and reply you upon me, and then shall you well see your default. What is the cause then that men are so rash too advance themselves so foolishly against God? It is for that they take liberty to speak and occupy the place, bearing themselves in hand that God hath nothing to reply against them. But behold the remedy that God giveth us to abate this our foolish rashness, is to be think us what he may demand. If God begin to question with us, what shall we answer. Surely if we bore this thing well in mind, we should be utterly restrained: and although our minds be very eager, and that to our own seeming we be able to remove the whole world: yet should we be as it were brought home to our own state, too follow the things simply which our Lord showeth us, conditionally (I say) that we can think with ourselves, Alas, if we come before God, is not his mouth open as well as ours? or hath not the authority and mastership too question with us? And what shall we answer unto him? You see then whereunto it behoveth us to come: and that is the thing which we have to consider in this text to be rightly instructed by it. Forasmuch then as we be hasty to speak, that is to say, forasmuch as we have naturally this vice of thrusting ourselves further forward than becometh us, let us learn to restrain our tongues. For what is the cause that they run by and by at liberty too flush out things that we can no skill of? It is for that we consider not that it is our duty rather to answer God, than to put forth our selves too speak. For is it not a perverting of the order of nature, that a mortal man which is nothing, should encroach upon his maker, and cause audience to be given to himself, and God in the meanwhile should hold his peace? What a dealing is that? And yet not withstanding we do it as often as we murmur against God, or tear his word in pieces, or cast forth words at random too say: Thus and thus doth it seem to me. What is the cause hereof, but that we would put God to silence, and have ourselves heard above him? Is not this a stark madness? Therefore too correct this stateliness that is in us, let us learn not too presume too answer our God; knowing that when we come before him, he hath authority to examine us, yea even according to his own will, and not after our liking and appointment, and that it shall be toto much to our shame when he shall have stopped our mouth and begun to speak himself. And why? Whereof will God examine us? Of things that are more than hidden from us, and wherein all our wits fail us. Lo whereunto God bringeth us, to show us our beastliness and fantic presumption. Seeing that God hath such questions to put to us, and is able too allege things where at we shall be more than confounded: let us learn so to humble ourselves, as it may be to learn at his hand, and when we have learned, he may make us to see his light in the mids of the darkness of this world. And in the mean season let us learn also too serve and honour him in all respects and all points. For than shall we have profited well in God's school, when we shall have learned to magnify him, and to yield him such glory, as too have good opinion of all that proceedeth from him. And moreover let us also mislike of ourselves, to the end we may resort unto him, to find the goodness there which wanteth in ourselves, that thereupon it may please him so to govern us by his holy spirit, that being replenished with his glory, we may have whereof to glory, not in our selves, but only in him.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to make us so to feel them, as we may return too him with true repentance, and he thereupon vouchsafe so to reform our whole life, as our whole seeking may be too submit ourselves to his holy commandments. And so let us all say, Almighty God heavenly father, we acknowledge and confess. etc.   

The. Cxlviij. Sermon which is the second upon the xxxviij Chapter.  
4 Wherewast thou when I laid the foundations of the earth? show me, if thou hast understanding.  
5 Who hath laid the measures thereof? canst thou tell? or who hath set the compass upon it?  
6 Whereupon are the foundations thereof stayed? or who is he that hath laid the cornerstone thereof.  
7 When the Stars of the morning rejoiced together, and all the children of God song in triumph?  
8 Who hath shetteup the Sea within doors, which in emptying itself cometh forth as out of a womb?  
9 When I made the clouds as the garment thereof, and the darkness as the swaddling bands thereof:  
10 I have established mine ordinance upon it, I have shut it up within bars and doors.  
11 And I said, hither shalt thou come and not pass any further, and here shalt thou stay the lifting up of thy waves.  
WE grant well enough all that is rehearsed here concerning Gods works as we see them both in heaven and earth. But if we minded them earnestly, we could hardly be made to speak one word. Neverthe less if we witted how to profit ourselves by the things that are contained in this doctrine: it would be enough to teach us lowliness, so as we should no more open our mouths to grudge against God, or too complain of him when he doth not things to our liking. All this gear would be laid awater. For the incomparable greatness and highness of our God, his wonderful power and might, and his infinite goodness and wise doom which show themselves in his works, would suffice to humble us, and make us astonished, and we would do nothing but honour him, and do him homage with all fear and reverence. We have then two things to consider here. The one is, that when God speaketh of his power, and therewithal showeth it us too our face even in the things which we may see: the same is not more than needeth: for we consider things very il though they be never so manifest to us. And secondly it behoveth us to come to the end and intent that God purposeth, for it is not enough for us too confess that God made the earth, and settled it in the mids of the sea. True it is, that Gods shetting up of the sea after that sort, as though it were enclosed with great walls, is a wonderful thing: and of good right aught we to confess, that the workmaster is excellent. Howbeit it behoveth us to pass yet further, and to apply our whole endeavour too glorify God in such wise, as we confess all his doings to be just, full of equity and right, and by that means be bridled when we be tempted to grudge and repined at him, or too find fault with his works. Then let the things that are contained here, serve to subdue us, and to hold us in such humbleness and modesty, as we may do nothing else but honour him. And if the reason of his works be unknown to us: let us not therefore cease to take them all for good and rightful, and to rest thereupon without any gainsaying. But now let us come to the words that are contained here. The first question that God demandeth is, where job was when be laid the foundation of the earth: as if he should say, wretched creature against whom dost thou set thyself? It would behove thee first to be my match: it would behove thee to come near mine understanding. And how far art thou off from it? Again he sayeth, come on, let me see if thou hast understanding? who bathe laid the measures of the earth? Tellmee if▪ thou knowest him. Or who hath set the compass upon the same, to make it to be so well proportioned? who hath settled the earth upon her corners, and whereupon is it stayed? job, tell me all these things, sayeth God. Truly when we behold the greatness and weightiness of the earth, we be abashed at it: the hugeness of it dazzleth our wits: and we be not able to comprehend it. We see well enough, and we be constrained too confess, that it is made with as great reason as can be, but yet we come short of it, wherein God showeth us our own frailty and feebleness. Noweseeing it is so, that even in the things that are seen before our eyes, we want sufficient judgement to comprehend them: I pray you what shall we do in God's narrow and hidden secrets, whereby he ordaineth and appointeth what he listeth in heaven? And if we espy not the reason thereof, what shall we say? Is it meet for us to be so self wise as to judge of them after our own fancy, seeing that they surmount our understanding? Shall we comprehend that which the very Angels cannot comprehend? Is it not an overgreat folly, or rather madness for men to press so far? Then let us be well advised to what purpose this is said. And for the better understanding thereof, let us make this comparison. Take me all the masons and carpenters of the world, yea and all the cunningest builders that can be chosen, and yet is neither mason nor carpenter so excellent in his art, but he had need of line, compasses, rules, plummets, and such other like things too build withal, or else his building will be crooked, and he shall not raise it two poles high without some fault in it. Now if those woorkmaysters (how cunning and excellent so ever they be in their art,) are feign to help themselves with lines, compasses, and measures, and yet the greatest palaces, or castles that shall be so builded, are not a hundred pole high: what is it in comparison of the building of the earth and the sea? A man shall be curstly cumbered if he intend but too make a castle of hewn stone. For first of all, if there be not a good foundation and sure groundwork, all the building is in vain that is laid upon it. Again if the reering of it be not in good proportion and order, the working of it will not be well borne. And I pray you if all palaces and castles were put together, what are they in comparison of the sea and the land? What proportion is there between the one and the other? Seeing then that men, (be they never so cunning) have need of helps, and seek here and there for aid and succour, yea even in the things that are nothing in comparison of the most excellent and huge workmanship which appeareth in the earth alone, in that God hath so settled it upon the waters as we see, & made it in so goodly order: must we not needs be worse than witless, if we take upon us too control God in those his doings, which are far beyond all comparison more hidden from us, than the things that are to be seen in the order of nature? Therefore whensoever these things come to our remembrance, let them serve to ravish us into wonderment, and to glorify him that hath made such a building by his only will, and not by long continuance of time. We see that men cannot at the first day build and make perfect the thing that they go in hand with, and that they are fain to bestow much labour and time about it. But it is not so with God: for we see that he did quickly finish all his goodly workmanship that is seen in heaven and earth. To be short, we see here that God mocketh men's pride, in that they presume to control his works. If I spoke but of some mean work too such as are cunning in masonry and in carpenters craft, and should say to them, it were better for you to do thus or thus, so as I would play the maystermason, and yet have no skill in the matter: should not the maistermasons and carpenters have just cause too laugh me to scorn, and to say, how now? This fellow can not skill to make a window of half a foot over, and yet he falls to controlling of us. Will not then the skilful in any art, take scorn that any man should come so foolishly to control their workmanship? will they not sand an overweener back again to his Apcee? Yes surely will they. Now if we stand in such awe of maistermasons and carpenters, as we dare not speak of their work but with modesty, and with protestation that we be unable to judge of them, what shall we do when we come unto God? Behoveth it not us to be much more humble and modest? We know after what manner men will speak of a handicrafts workmanship, when they be no craftsmen themselves. True it is (will they say) that I am not seen in this occupation, it is not my trade, nevertheless ye shall hear mine advice: howbeit I refer it still wholly to such as have skill of it. Then if we use such modesty when it standeth but upon the judging of a building or someother mean work of a handicrafts mannes making: I pray you what honour aught we to yield unto God, when the case concerneth his works? In what estimation aught we to have them? Now than we see what God intended in this text, in speaking of the line and the compass. As if he should say how now? If I were a mortal and corruptible creature, yet would men in beholding my works do me the honour to say, Behold, here is a very excellent and skilful workman, he is very cunning, his work speaks for him. Yea if some handicrafts man (as I said afore) had done some mean piece of work, men would not be so bold as to found fault with it: or at leastwise they would not do it which had no understanding in such workmanship. But as for me that have made so excellent a work, which have created both heaven, earth, and sea, and all of nothing, and which have finished them in so goodly order and array as men see: men take upon them nevertheless to control me. And what a dealing is that? What are all the works of men if they be laid to my workmanship? Shall they come near mine? I have wrought with incomprehensible power and wisdom, and yet shall I not be free from men's judgements? Shall any man dare say, why dost thou this, or why dost thou that? it were better for thee to do so or so? What a pride is that? Shall men prefer mortal creatures before me that am the living God? before me that am almighty and alwise? Is not that an intolerable unthankfulness? If a mortal man make a piece of work, men will do him the honour not to judge of it without great modesty: and have not I deserved to be honoured a hundred times more, which have builded the world? Then let us learn too look better upon Gods works than we have done: so as if we cast our eye upon the earth, we may bethink us of the terrible hugeness thereof. It is not as some great castle well wrought, whereunto none other cometh near: but we see what a weight it hath, insomuch as it may well seem impossible for any foundation to be found able too bear it up. And whereupon is it grounded? Even upon the water. The earth must needs hung in the air (as it doth in deed) and it hath the water round about it. Truly even the Philosophers which considered not God the maker thereof, did well perceive by reason how the waters do compass the earth, and how the whole mass together hangeth in the air. They have disputed very curiously thereof, and alleged some reason for it. But yet for all that, they were constrained spite of their teeth, to grant that it was a thing above nature, too say, that the waters should so shrink aside, too the intent that men might have room to devil on. This could not come of itself, needs must it be the working of some divine providence. After that manner spoke they. And although they were blinded through their own unthankfulness: yet nevertheless they could not deny but it was so. Howbeit (as I have said) it is not enough too acknowledge that God created the earth: but we must also behold his wonderful wisdom therein, and acknowledge it to be such a miracle, as our wits come short of. whereas it is said that God created all of nothing, and again, that he hath settled the earth upon the waters: is it not a thing too ravish us into wonderment? If we look round about us, we shall see that the waters do environ the whole earth about: and yet notwithstanding we see that the earth abideth stable, and what a miracle is that? True it is that sometimes men shall see an earthquake, and it will seem that all should go to wreck, and so also might it come to pass, if God provided not for it. But howsoever the world go: we see that the body of the whole earth standeth steadfast still. And is not that a wonder to us? what excuse can we pretend, if we can found no leisure to think upon such a work of God? doth he not utter his power and mightiness therein so many ways as we must needs be sufficiently convicted thereby? But we see and will not see one whit to magnify God in his works. And this lewdness is unexcusable. For when men fall asleep here, and take not pain to think upon God's works: are they not worse than unthankful and churlish? So then, how ignorant soever we be, there is none excuse for us, but we be always blame worthy, if we glorify not God in his works which are so open and manifest. You see then what we have to bear in mind in this strain. Now by the way, whereas mention is made of Compasses and of measuring of the earth: we see well that there needed a wonderful power and incomprehensible wisdom for the setting of all these things in order. For the earth would never have settled and stood still as it doth if it were not in the middle of the air, in such just measure and proportion, and in such conveniency and temperature, as nothing were amiss. Furthermore when we behold the great and far distance not only between the earth and the clouds, but also between that and the sky where the Stars and Planets are: should we not be more abashed? And now when we consider the highness which we see in the sky above the earth: what is the earth? As great a mass as it is, and as weighty and huge as men see it to be: if we compare it to the greatness of the heaven, must we not needs confess with the Philosophers that it is but a little Ball? What proportionableness is there between the one and the other? And yet nevertheless if we look but upon the Mountains that are on the earth, we shall find even there whereat to marvel, and wherefore too glorify the woorkemayster that made all. Again, when on the other side we behold the steadiness of the earth, aught it not to ravish us into wonderment? Although we see great variety in it: yet doth it always abide in his place without fleeting. You see then, that the high mountains which do as it were imbosse the earth, and the unlevelnesse of the places, seem able to shake it, yea and too overturn it quite and clean. But God hath poised the earth in such proportion and measure: as it keepeth always his own place still, and although it seem that the mountains should oversway it, yet notwithstanding one of them is so answerable to another, as the counterpoise abideth always steadfast. To be short, whatsoever betideth, the earth shall stand steadfast and be preserved still too the end, by the proportionable and evenleveled counterpoise of itself, and it shall not be any whit removed whatsoever happen to it. Nevertheless, when we see how it is environed with the water, and that the huge mountains advance themselves as it were to tumble it into the sea, & yet notwithstanding it continueth steady still: must it not needs be said that God hath wrought after a passing wonderful fashion in that behalf? Yes certainly. What is too be done then, but only to worship our God, confessing ourselves to come far short of so huge greatness, and so incomprehensible wisdom? For of a truth it is good reason that we should walk in all humbleness and fear, when we come to the considering of God's wonderful works, which show themselves every where in the order of nature. And so we see very clearly what is contained here. Yet notwithstanding it behoveth us too come back too this point, namely why God setteth the earth before us as a looking glass. It is too the end we might behold his infinite glory, wisdom, power, and might, too guide us and lead us, as it were by the hand, too the considering of his works, which are exceeding great and excellent, thereby too be ravished into wonderment, of purpose to humble ourselves under his incomprehensible greatness, and too honour him. We see that God adorneth himself so excellently, as there is no more replying against him, nor no more entering into such boldness, as to desire to control him as though he had done amiss. Who is he that shall comprehend his infinite highness? Let us but open our eyes, and we shall be confounded. For on the other side, if we look too the earth, it is as our fostermother that feedeth and cherisheth us, and yet notwithstanding we wot not how. We see well enough how it is tilled, and we can tell well enough how to talk of it: but yet must we needs be astonished even in that behalf. And that is the conclusion of the text. Seeing then that we have a mirror of God's incomprehensible power and wisdom, even in the very earth that we tread upon: what shall we have if we look up too heaven which is far above, and whereunto we be not able to attain? Is it meet for us to reply against God and to ask why he doth so or so, or why he suffereth this thing or that? Alas, who are we? So then let us mark well, that when we have looked well upon the earth, it aught to serve to hold our affections in awe, to the end we attempt not to advance ourselves above the skies, but rather yield the glory to our God in all things that it pleaseth him too do, knowing that he is the sovereign God, and that he hath a perfect and substantial glory, and that his wonderful power and might are matched with infinite rightfulness and wisdom, so as there is no fault to be found in him. If we conceive this well, we shall have profited greatly for one day. Now let us come to that it is said, That the stars sung praises, and the children of God rejoiced in triumph, at the creating of the world. By these words God betokeneth, that as soon as the stars were made, it was a set song or melody to glorify him. Not that the stars sung, nor that they be sensible creatures: but for somuch as god did therein set out his own greatness, goodness, power, and wisdom: it is all one as if he had spoken loud and shirle. Do we then lift up our eyes to heaven? We must needs hear the melody of the stars, according as they began to sing at the creation of the world. And surely such melody aught of right too waken us, and to stir us up to sing the lords praises, and to glorify him: Yea though we were stark deaf, yet aught we to give ear to so melodious songs, and to receive them: for behold, even the Angels of heaven are provoked so to do. But we be to blockish in that behalf, insomuch that when we lift up our eyes to heavenward to behold the stars, we consider not too what purpose they should serve us. Yet notwithstanding it behoveth us too apply this text to our instruction, to the end we may far the better by it. Now than it is said in the first part, that the stars began to sing from their first creation. After what manner? As I have told you already, not with tongue, for they be senseless and dumb creatures: but the goodness, power, and wisdom of God which shine forth in the stars aught to serve us for as many songs. If the air rung with shirle and clear voices, we aught not to be more stirred to glorify our God, than when we see the wonderful order which he hath set before our eyes. Howbeit to move us yet better to glorify him, it is said that the Angels rejoiced at that sight, and at the hearing of such melody of the speechless creatures, in so much as it made them for to triumph. Hereby we aught to be moved to glorify our God, and such a joy shall be a right and true joy, and a far other one than the joy of these mad worldlings and unthrifts, which cannot be merry but in displeasing God. We see here a far other gladness set afore us, which is, that the Angels of heaven did as it were leap for joy, when they saw the excellent course and wonderful order of the heaven by god's appointment. They were then moved to such a rejoicing as is mentioned here. Seeing that the Angels do guide us to the glorifying of God, & to the singing of praises unto him: aught not we to be glad when we behold the goodly order which is in the sky? Is not that the point whereunto we aught to come as often as we lift up our eyes aloft: But what? we be far off from putting the thing in ure which we be exhorted to here: for truly when we hear any text of that doctrine, it slippeth away. Although we be warned never so much that we aught to glorify God in looking up to heaven and rejoicing at the light of the Sun: and although we be sufficiently put in mind to do it: yet doth it slip from us. But seeing that the chief service which god requireth of men, is to be praised at their hands, and we make none accounted of it, but (which worse is) do rob him of his honour, & disfeate him of that which is his, in that we glorify him not as he deserveth: surely we shall pay dearly for it when it cometh to the reckoning. True it is that our Lord knoweth well enough that he cannot draw any thing from out of us whereby to be magnified as he is worthy: but yet he is contented that men should exalt him and glorify him in his works, & that we should be moved to praise him, by the beholding of them. Now if we do not so, are we not worse than traitors? Yes doubtless are we. So then let us learn to profit in the doctrine that is contained here. By the way let us mark, that the Angels are termed Gods children, to the end we should be the more persuaded to run too the triumph that is spoken of here, and join with them in triumphing out God's praises, and in glorifying him with one common accord, when we hear the said melody both above and beneath, inasmuch as God hath spread out his glory every where. Truly this title of being termed the children of God is granted to the Angels by a special privilege, because they approach near unto him, & have such a nobleness in them, that they be above all other creatures. They are not only God's messengers: but also are called principalities & powers, because that by them, as by his hands he executeth whatsoever he thinketh good. Behold how the Angels are surely the children of God: but yet are we called so as well as they. Why so? Because God created us after his own image and likeness. And although this were defaced by the sin of Adam: yet was it repaired again in the chosen by the coming of our Lord jesus Christ, who is the lively image of God, & we were so exalted by his spirit, as we be now set in our former state again, & jesus Christ hath done us the honour to come of the line of Abraham, that is to say, too cloth himself with our nature, to the end to reconcile us too God his father. Then seeing it is so, let us mark that God showeth us in this text, after what sort we may be sure to be children, & consequently to possess the heavenly heritage, which is ordained for us, as well for us as for the angels of Paradise. For although we creep here upon earth & be creatures so wretched and fraught with infirmities, as we may be ashamed of our want & wretchedness: Yet will God find the means to couple us with the Angels of heaven. Heerewithall let us understand, that the Angels tremble when they behold heaven and earth, and although they be excellent creatures, yet are they driven to be abashed at the beholding of such a sight as is in heaven and earth. Now seeing that the Angels, which are so excellent above men, be nevertheless abashed at the greatness of God: aught not we too be more than ravished into wonderment, when we open our eyes and behold Gods wonderful works, and when we hear the goodly melody that is in all his works? Alas, should we be so unthankful as to shut our eyes that we might see nothing? Should we play the deaf men that we might hear nothing? So then let us follow the Angels, who are set forth to us here as guides, to the intent that God might be glorified at our hands. And if we glorify him in all his works, he will take and avow us for his children, and show himself always a father towards us. Thus ye see what we have to consider upon this sentence where it is said, that all God's children rejoiced in triumph, when they saw the stars of the morning rejoicing together. And it is purposely said All, to the end we might know, that such as give not their minds earnestly to the magnifying of God in his power which he uttereth in his works, shall be cut off from his house, and are unworthy to be reckoned in the number of his children. Now let us pass further. Our Lord cometh to the Sea. Who hath set bars (sayeth he) to the Sea? who hath shut it up within bars and doors? Thou shalt not pass any further, thus far shalt thou come and no more. When the sea swelleth, it seemeth that it should drown & swallow up all: yet notwithstanding we see it is all the while as it were in prison, yea and God holdeth it as a nurse should hold a little babe▪ He hath set the clouds and mists about the sea, as little swaddling bands, and as a garment to cover it. The sea then seemeth to be as a little babe whom God weeldeth as he listeth. And herein also he continueth the magnifying of his works, too sheweus that such an excellency aught to suffice to make us walk in humbleness, and not to be any more so bold as to set up our bristles against him, according also as he speaketh by his Prophet jeremy: Fear ye not me (sayeth he) me which have set the bounds of the sea? He sayeth this, because the Sea is above us. True it is that the simple and ignorant perceive not that the Sea overpeareth us, and that it is higher than the earth: but they suppoze that the water is under the earth and far beneath it. But it is clean contrary. And when we be near the Sea, we see and perceive even by eyesight, that it is higher than the earth. Now seeing that the sea is so above us: whereof is it long that we be not swallowed up every minute of an hour, seeing that the water mounteth far above our heads? And specially when mention is made of the flood that did once drown the whole earth, it is said that God opened the springs and all the windows of heaven, and also that he opened the deeps, so as the waters were not restrained, but let loose. By that dreadful judgement of the flood, God showed us as in a mirror, the thing that should be continually upon the earth, if he with hold not the waters by miracle. We see then that the sea should overwhelm all. And what letteth it? See ye not an open miracle? Are we not convicted too be worse than churls, if this cause us not to worship God, and to fear him according to his power, so as he may have all sovereignty over us, & we be utterly beaten down? And if men presume to set up their bristles so against God: let them but pick their quarrel to the sea, & see if they shall be heard above it or no. And what else is the Sea with his great surges and hideous waves, than a sign of the power of him that made it? Now if the waves of the Sea astonish us: Alas, how much more terrible must the majesty of our God be to us? When the Sea casteth up his boilings with such hideousness as we see: we tremble at it: and shall we not fear the maker of it? but rather blear out our tongues at him? What a dealing is that? Must it not needs be said that men are stark mad? And that is the cause why God upbraideth men be his Prophet jeremy (according as I have alleged the text before,) saying: Fear ye not me? me which have bounded the sea with sands for an everlasting ordinance? But now let us come again to the words that are placed here. God sayeth, that he hath bounded the Sea. And what are those bounds? Like as erewhile he made mention of the compassing of the earth: so now he speaketh of the sea. Yea and what manner of bounds are they? For the better expressing of that which he had said: he addeth, That the Sea is in his hand as a little babe is in the womb of his mother, so that the child lieth not more still in his mother's womb, than doth the Sea within his bounds. True it is that it maketh a great noise: and specially if it be tossed with winds and tempests, and that it swell: than it seemeth that all the world shall be overwhelmed. But yet can it not pass beyond his bounds. And what restraineth it? Like as wesee a miracle in that a child is kept close in his mother's womb, as in a grave, and howsoever he far, yet he getteth not out till the day of his byrthtyme be fully expired, according to the common order of nature: Even so is it with the Sea. Besides this, God addeth yet another similitude: which is, that the Mists serve too restrain the Sea, that it should not pass out of his bounds and borders, like as Swadlingban●es are to keep in a young babe. The child would fain pull out his arms and legs to make sport: but he is so held in with his swadlingclothes, as he is fain to tarry there like a prisoner: Even so is it with the Sea. It riseth in such wise, as it would (by all likelihood) not only leap out of one place into another, but rather (as I have said already) swallow up all and put the whole world to confusion. We see then that the sea fareth so: and is there any chain to restrain the headynesse that we see in it? Although they had need too be very great lets that should restrain so furious a creature: yet doth not God use any violent means to stay it, but only hath appointed the Mists to hold it back: and thereby we see that he handleth it as a little babe, according to his own saying. And for proof thereof, we see that the mists are nothing but vapours engendered in the air, and it is a wonder that the same should get the upper hand of the Sea, so that as soon as a mist riseth, by and by the Sea becometh calm. Whereof cometh that? of nothing? What shall a man say then, but that the Sea is as a little babe that is tied up in Swadlingcloutes? Now although these similitudes seem very strange at the first blush: yet notwithstanding it is impossible too find fit kinds of speech too make us perceive the incomprehensible majesty of our God. We need not to mount up to his majesty too know it as it is: his wonderful works which he setteth daily before our eyes, do prove his greatness and highness so sufficiently, as we cannot deny it. And it is a fowl shame for us if we acknowledge not his incomprehensible power, in that it is said here, that the Sea is restrained by the Mists, as a little babe is hold in by his Swadlingclothes. For what though the Sea be as hideous as men see it? Yet is it hold within his bounds: it may well leap and mount aloft, but it cannot pass any further. And therefore let us learn to glorify our God in his wondrous works better than we do: and let us be ashamed of our carlish unthankfulness towards him, in not acknowledging his goodness, power and wisdom, that we might yield him the praise that belongeth to him. thereupon let us return to God's principal intent: which is, that we must not stay upon the sea, to consider the thing simply in itself. True it is, that men might take some good instruction, by beholding how God restraineth the Sea from swallowing us up. When we know this, is not every of us more than convicted, that the life which God giveth us, is given by miracle? But that were not yet enough if we went not further? Behold, God showeth us his wonders, & maketh us to perceive them in these visible things, which notwithstanding are so high, that we be dazzled at them. Now if we be constrained to honour him in acknowledging our wits to weak to comprehend his highness in the very things that are seen with our eyes: what shall we do to his incomprehensible secrets, and to his privy & hidden determinations, when both generally and particularly he worketh after such a fashion, as seemeth strange to us, and far outreacheth all our capacity? Becometh it us to presume in that case to judge at all adventure, and too give our verdict upon it as though we were able to comprehend the things that he doth so beyond our wit and capacity? He sendeth many adversities and miseries: One man looseth his goods, another is smitten with sickness, another falls into reproach and slander, and another is wronged and beaten. it might be thought that God is far overseen in handling men so roughly. Not, not so. In all these things it behoveth us to learn too confess, that God is always righteous, & that he knoweth cause why to handle us so, and that the same cause is good & rightful though it be unknown to us. And if we acknowledge not this, yet forasmuch as we be still in his hand, we shall gain nothing by all our grudgings. Do we see the wieked and ungodly have their full scope in this world? Do we see the despisers of God live at their ease? Do we see them in credit and authority, and to be as the masters & Lords of the world? Do we see that they spite God daily, and yet notwithstanding are not punished at the first brunt? Do we see on the contrary part, that we are fain to endure one while shame, another while trouble, and another while to be entrapped by treason, and that God succoureth us not so soon as we would have him? Let us wait patiently till god deliver us, as who knoweth what is expedient for us. And therewithal let us understand, that if we wonder at the things which he doth here bilow even in our own persons, and in the things that we may behold as it were before our feet: much more reason is it that we should wonder at, yea and honour the secrecy that surmounteth even the capacity of the Angels. And therefore let these lower things teach us to settle ourselnes to the magnifying and glorifying of our God: and so long as we shall be in this world, let us suffer ourselves to be guided and governed by his holy spirit, to the end he may order us after his good pleasure.  
Now let us fall down before the presence of our good God, with acknowledgement of our faults, praying him too make us feel them better than we have done, and specially to know what we be, how there is such frailty in us, as we fail in all points, and our wits are so rude and gross, as we cannot attain to his glory, that thereby we may learn to be utterly cast down in ourselves, and yet not cease too seek to be lifted up by faith in our good God, namely so it be always with soberness and modesty: and that we knowing how much we be beholding and bound unto him for the number of benefits which he bestoweth upon us daily, may be stirred up, yea and wholly inflamed to yield him thanks, that by our example the poor ignorant and misbelieving souls may be drawn to one self-same faith & knowledge of the truth, so as all men may with one common accord, praise, magnify, and exalt him as he deserveth: And that for the bringing hereof to pass, it may please him too raise up true and faithful ministers of his word, etc.   

The. Cxlix. Sermon which is the third upon the xxxviij Chapter.  
This Sermon is yet still upon the. 8. 9 10. and. 11. verses, and then upon the Text that is added.  
12 Hast thou since they days commanded the break of the day? or hast thou appointed the light his place?  
13 That it might take hold of the Corners of the earth, and that the wicked might be shaken out by it?  
14 It is transformed as clay whereon a mark is set, and they hold themselves as a garment.  
15 And the light shall be hidden from the wicked, and the arm that is lifted up shall be broken.  
16 Haste thou entered into the deep waters of the Sea? or hast thou searched the bottom of the depths?  
17 Are the gates of death known unto thee? or hast thou seen the gates of the shadow of death?  
THe thing that causeth men to judge foolishly of God's works, is that they make too much haste, and tarry not for the end, that they might know how God hath provided for all things. And so all of us do put this proverb in ure, That haste maketh waste. Therefore we have need to refrain ourselves, that we be not too hasty in casting forth our judgement aforehand: & thereof the things aught well to warn us which are spoken here concerning the Sea. For if we look upon the mounting up of the waves, it seemeth that they should overwhelm all, & that the world should be swallowed up: and we perchance will say, that God aught to have remedied it. But when the waves retire again, and break in themselves, & cannot pass their bounds: then do we by & by perceive Gods wonderful wisdom & power the better, forasmuch as we see that although the sea rush forth with such headiness, yet notwithstanding he holdeth it back as a man should wield a little babe, as was declared yesterday. Then if we be once able to comprehend God's works in their p●●●ection: we shall have wherefore to glorify him in all respects. But if we fall too shooting forth of our judgement in post haste, as we be wont to do: our rashness will show itself, and confusion shall befall us for our overboldness. Therefore let us bear well in mind how it is said here, that God hath given the Sea a law, to say to it, thou shalt go but thus far and no further, If the sea were ever calm, and that there were never any storm or tempest: men should not so well perceive God's providence, and his fatherly care which he hath of men to maintain them where he hath planted them. But when as the sea hath leave to lift up itself so high & mightily, & yet it cannot pass his bounds, but is restrained by this ordinance of God: thereby we may perceive that god hath disposed all things in good measure and reason. Now this may be extended further. For when we see wars moved it seemeth that all things both high and low should be mingled together, and by and by we would condemn God, if it lay in our power, or else we fall to jangling against him, for suffering all things too go after that manner. But if we tarry the end of them patiently, we shall perceive that on the one side God chastizeth men justly by stirring up wars among them: and on the other side, that thereby he intendeth to show his power. For when the fire is so kindled: it shall anon after be quenched in a minute of an hour. And then doth God execute his office, whereof it is said in the. xluj Psalm, that it belongeth too him to break the spears, to knap asunder the swords, to overthrow the Chariots, and too appease the things again that were so troubled afore. We must then have God's ordinance always before our eyes & in our mind, whereby he so guideth and governeth the troubles that seem to tend to an evil end, as he turneth them altogether unto good. For God thinketh it not enough to cure the mischief, but he also useth it to a good end, insomuch that we be driven to confess, that it is much better for us that these troubles should happen, than if we should always live in peace and rest. And therefore if we consider well the causes which move God to send such troubles into the world: we will no more murmur against him. And although we conceive them not: yet let us not therefore cease to honour reverently the secret determination which God keepeth to himself, but let ustary his leisure patiently, acknowledging our own small capacity & rudeness: and then shall we follow the rule that is given us here, according as it is further said, Hast thou in all thy days commanded the morning light? Hast thou made it too know his place when it aught to come forth? Hear our Lord proceedeth to mock at men's pride when they take upon them to judge of him, saying how long is it since you were borne? Was there no light nor day before you were? Seeing ye be so wise as to found fault with me, it is as much to say as there was no order in the world before you were borne: the morning light witted not whence to come, nor whither to go: without you there had been no orderliness: nothing had been made, if you had not been. Sigh ye think your selves so wise, & will needs control me: I do but only ask you whether you have at any time appointed from whence the light shall arise: and [although ye never did it, nor can do it] yet you are still finding of salt with my doings. As for me, I have always set the difference betwixt light & darkness ever since the beginning of the world: I have appointed the night time for darkness, and caused the break of the day too come forth at my pleasure. I have set an everlasting order which aught to be wonderful. And if ye were not to churlish, ye could not but confess that these things are as excellent as can be. Now all this was done before you were borne, or any of all your ancestors: yea even before any man was created. And what mean you then to fall to controlling of me? Why set you up your bristles against me? Do but reckon the years a little, which the world hath continued. I have governed hitherto, yea and that in such wise, as all creatures must needs confess, that they be astonished at the sight of that which I show them. And yet to your seeming, I have done nothing at all before your times. Do ye know how the light should be disposed, and how to draw it out of darkness, as wise as ye ween yourselves to be? Hear than first of all, our Lord bringeth us back to our birth, as if he should say, reckon your years, how long is it ago since ye came into the world? Behold, men are but as Snails: assoon as they be borne, death threateneth them. Go too, if God grant them to live any time here, they do but make a walk of it, as it is said in the fourscore and tenth Psalm. They must back again by and by, and when they have made two or three●urnes, and leapt a while like frogs, God draweth them away to himself. And yet notwithstanding even in such shortness of life, which passeth as a wind, and slippeth away incontinently, men which are but rottenness will needs contend and go to law with their maker. And what a dealing is that? Let men consider a little his everlastingness. Therefore when soever we be tempted to be so buzy aforehand with God and his works: let us consider that the time is of no length since we were borne, and that during the time of our life, we have scarcely lifted up our eyes unto heaven, too consider any whit at all the everlastingness which is in God, and contrariwise the shortness of our own life. Had we once bethought ourselves thoroughly of that: we would soon stop our mouths, and all our wits should be shut up, so as we would not by any means go about to murmur against God. Now let us compare our life with the long continuance of the world: and yet must we pass further: that is to wit, that God continued by himself & with his majesty before the world was made. Sigh it is so: let us learn to refer ourselves wholly to him, knowing it to be an intolerable thing that we should so pass our bounds, & desire to range out in judging of things that we know not. That is one point which we have to mark upon this saying, Haste thou in all thy days commanded the break of the day? For before we were created, God hath already set all things in order, yea and that so well, as it shall be to no purpose to carp at them. Wherefore let us humble ourselves seeing that god had such a fatherly care of us before he sent us into the world, that he provided all things necessary for us aforehand. Furthermore, whereas here is mention made of the morning light: let us therein acknowledge Gods infinite wisdom, and his power therewithal. If we were not enured to see the break of the day: should we not be sore afraid, when having seen the darkness which did daunt and dull us afore, suddenly as it were in the turning of a hand, we see the whole world so enlightened as it is? Would we not say it were impossible, if we were not acquainted with it? But we esteem not Gods working when it is once known unto us: and the woontednesse of it which he giveth us, bringing us to that unthankfulness: not of itself, but through our naughtiness. Wherefore not without cause doth God say here, that when a man looketh upon the morning light, he must needs be abashed, if he consider from whence it cometh. For although the East standeth always in one certain Coast: yet notwithstanding men see that the Sun riseth sometimes higher, and sometimes lower, according to the seasons of the year. In Winter time, because the Sun is somewhat further off from us, he riseth in a further Coast. And again in Summer time, as he draweth near to us, so riseth he higher and higher, till he seem to be almost over our heads. To be short, like as the East, so also is the morning light. Now seeing there is such an order, set out as it were by a pair of compasses, so as the Sun swerveth not one hearebreadth from the circuit that God hath appointed him, but cometh always jump to the point: is it not a thing that we may well wonder at? We see that the Sun never goeth out of his way, insomuch that if a man mark all things well, he shall find that there is a diversity in every day of the year, and yet notwithstanding, if he compare one thing with another, yea even through the whole year, he shall perceive that all goeth in one continual race: so as though the Sun rise at one point [of the sky] too day, and at another too morrow, and likewise do set: yet when the year comes about, he returneth again to follow the same trace which he hath continued ever since the making of the world, keeping his orderly course in such wise, as a man can nothing near make a Clock to keep so just compass as the Sun doth in his going about. And what a mass is it? It is a thing much greater than the whole earth. Again, it were very much if he had no greater race too go throughout all the whole year, than he goeth in one day: and yet nevertheless seeing that he keepeth his order so just, is it not a thing that aught too ravish us into wonderment, that we might honour the incomprehensible majesty of God? Yes, if we were not worse than brute beasts. We have eyes and see not. God maketh his dumb creatures too sound by imprinting his glory in them: and we hear nothing of that melody. So than it is long of nothing but of our own naughty lewdness, that we take not hold of God's glory which is visible to us, and showeth itself to us in all his creatures, and in the order which he hath established in the world, and which he maintaineth as steadfastly as he doth nothing more. It is said by and by, that the break of the day spreadeth abroad and lighteth upon all the wings (that is to say, upon all the uttermost parts) of the earth. For in the Hebrew tongue, the word wing signifieth the borders or utmost parts of any thing. Ye see then, that the light casteth itself abroad, and spreadeth over all the world as soon as it is in it. When we behold the darkness of the night, we would say that there must needs be some great battle to chase the same away. How so? Who is he that could rid the earth of darkness, so as men might see everywhere about them, whereas they were erst as good as shut up in a dungeon? Who would think that the light should so prevail without some great and terrible battle? And yet notwithstanding, the morning doth no sooner open his eyelids, but he sheddeth forth his light over the uttermost parts of the earth: and anon after the Sun cometh to take possession of his dominion, according as God hath given him sovereignty over the day, to execute his office which he hath committed unto him. We see he entereth possession so swiftly, as we canscarcely conceive it in thought. As soon as we open our eyes, the Sun striketh in his beams, & the darkness is driven quite away. Now, shall we father this upon the Sun which is a lifeless creature? It is impossible. Then must we go to the Workman, & acknowledge his Majesty to be so excellent, as all men aught to humble themselves & to sink under it, & to give their necks to the yoke, in honouring the greatness and excellency which appear in all God's works, & not repined any more against him whatsoever he do. For if we must needs be confounded, & our wits fail us in the things that are visible & open before us: needs must we of good right stoup & wait for the full discovery of the last day, when the case concerneth his incomprehensible secrets. So then, let it now suffice us to conceive those things by faith, which we cannot yet perceive till we have learned more: which shall be when our good God hath bereft us of this mortal flesh, drawn us home to himself, and fashioned us like to himself in glory. It is said immediately that the wicked shall be shaken out of the earth. Some expound this, that the Sun engendereth many diseases, and therefore that when the day breaketh, it is as ye would say, a cleansing of the world from wicked men, in asmuch as some disease dispatcheth them. But that agreeth not in any wise to the matter. For first and foremost the break of the day doth rather relieve men, forasmuch as at that time we have our bodies most weeldie and best disposed. Yea and even the poor souls that are sick, and have been turmoiled all the night, are somewhat cheered when morning is come, insomuch as ye shall see them well eased by it. And that is the cause why the Prophet Malachi speaking of our Lord jesus Christ, calleth him the son of righteousness, wherein he taketh his similitude of the daysun, and of the things that we find by experience, namely, that he bringeth us health in his wings, that is too say, in his beams, and that the same cleanseth the earth, and cheereth our bodies that were dumpish with humours, according as we know that the night bringeth such things. And truly if the breaking of the day engendered diseases, good men should be subject to them as well as ill men. And therefore the fittest exposition is, that the wicked shall be shaken out of the earth, that is to say, they shall be discerned or spied out. For if there were darkness continually: men could not discern black from white. But when God hath so spread out light over all the world, than it is seen how every man behaveth himself. True it is that the wicked cease not to misbehave themselves all the day long: for they have no fear of God, and although they be ashamed of men, yet fall they to all licentiousness, insomuch as they cease not to play their loose pranks even at high noon day: but yet do we perceive some footsteps of that which is spoken here. Things are out of order in the world, and yet notwithstanding, God's order appeareth in them, and is seen through them: so that we may say, it is true that God giveth Satan head, & restraineth not the wicked so much as he could do, but giveth them liberty to triumph in naughtiness, & so are things in a broil on the one side: and yet notwithstanding, for the preservation of mankind, God's intent in sending the light, is to repress the wicked. For what a thing were it, if the wicked were not bridled by the secret providence of God? Surely we should perish at every turn. Yea, and into what rage would Satan the driver of them thrust them headlong, if god wrought not in that behalf? We know that Satan is the deadly so of all men, & desireth nothing so much as to make clean riddance of all creatures, & to wipe the remembrance of God out of the world: and therefore needs must the order come of God, and the troubles and disorder come of men. So than although the wicked do still devil upon the earth in the broad day light, and put their disorders in practice: yet doth God continually discover them, and by that means bridle them▪ so as the earth is after a sort cleansed by the rising of the Sun, I mean not from vapours that had reigned in the night, nor from other corruptions that gathered together when the air was so thickened: but I mean that God purgeth or cleanseth the earth from wicked foll●●▪ by abridgiug them of their liberty, because men can point out the naughtypacks with their finger, and they are as then somewhat asnamed: I say that even the shameless which have (as ye would say) sealed up their own eyes, have notwithstanding some inward remorse, so as they suffer not themselves to rush out into the extremity of their lewdness. Thus ye see that the break of the day purgeth the earth after a sort, howbeit not altogether, for God maketh daily purgings. Now he addeth one other effect of the Sunlight: which is, that the earth taketh as it were a new shape, and that the things which the earth containeth, serve it for a garment when the Sun shineth after that manner. For in the night season the earth is shapeless, a man seeth nothing of it. It is then (as ye would say) a great Quamire, where nothing can be discerned. But when the Sun beginneth to rise, it is as a man had taken pots out of a lump of earth, and made them and well trimmed them. Then is the earth fashioned, which before was without fashion. Therefore when God sendeth the light of the day, it is all one as if he fashioned the whole earth by giving it beauty, to the end we should behold it with wondering: and so whereas it was naked, shut up and barreyn afore, (at leastwise as in respect of our eyes:) he clotheth it again. For here the case concerneth men's sight. The earth in the night is as it were desert and waste, and there is nothing seen upon it. But in the daytimes it is clothed again, because that which way soever we turn our eyes, we see the goodly deckings that god hath put upon it, according as he saith, that he crowneth the year with his blessing: insomuch that when he replenisheth the earth with fruits, it is all one as if he did put on goodly garments, Crowns, Garlands, and such other things upon it. When we see that God worketh after that manner, have we not whereat to be astonished, yea and cause to confess that the greatness of his works surmounteth all our wits, and that we utterly fail of them? For although we may in part taste of his goodness, power, wisdom and justice: yet notwithstanding we must be fain at length in conclusion to cry out with David, Lord how wonderful & deep are thy works? They be a bottomless pit, and who shall rehearse them unto thee? True it is, that David restraineth himself to reckon up God's works, & not to babble of them without knowing aught of them. God then had showed him that which he sayeth: and we also may partly well judge of the things that God showeth us in the whole creation of the world, & in the order which he hath established therein. There we shall see some footsteps of his justice, goodness, power, and wisdom (as I touched before:) but as for the comprehending of all things that we perceive to the uttermost point, we shall come far short of that. Then must we be fain to cry out with wonderment, Lord how marvelous are thy works? Lo what we have to mark in effect upon this strain, where it is said, that the earth taketh a new shape or fashion, and that the things which God hath set upon it, are as garments wherewith it is decked. And whereas this is done day by day: yet if common custom enured us not unto it, surely we would say they were wondered things. Wherefore let us learn not to measure the worthiness of God's works by our daily enjoying of them: but to be so much the more stirred up to say, that there is a worker whom we must not touch to carp at any of his doings, but rather submit ourselves to him with all humility. Now God addeth immediately, that the wicked shall not enjoy the light, & that the lofty arm shall be broken. This serveth to prevent a question that might be objected. How now, [might some man say?] Seeing that god hath ordained the Sun to give light to the world, & set things in so goodly order: why suffereth he the wicked too enjoy that benefit? For he aught to have set it aside for his own children which serve and honour him. It should seem therefore that he doth amiss in this case, that the light of the Sun is common both to good and bad. But truly, herein we aught to consider God's goodness the better, according also as our Lord jesus Christ telleth us. Fellow your heavenly father (saith he) who maketh his Sun to shine even upon the unworthy: therefore do good to your enemies, & to such as have done you harm. jesus Christ would not have spoken so, if he had not just cause to glorify god for enlightening the whole world after that manner, notwithstanding that the most part be naught worth and wicked. Howbeit in this strain there is yet somewhat more showed, that is to wit, that God calleth us after a sort to his judgement, as if he should say, True it is that the Sun doth for a time shine upon the wicked as well as upon the good, & the one of them liveth as well as the other. But tarry a while, for the wicked are not heirs of the world: and although that as now they receive that which belongeth not too them, and have their eyes open to receive the light of the Sun: yet shall they be utterly bereft of it in the end. Therefore he sayeth, their light shall be taken from them. When he sayeth their light, he showeth that for the present time we have no more advantage (to outward appearance) than the despisers of God and the heathenish sort have. For they draw the air as well as we they have the light as well as we, and they eat and drink as well as we. You see then that it behoveth us to bear patiently such mingling as now. Nevertheless it is not without cause that God doth here lend the light unto the wicked. For it is too make them the more unexcusable, yea and in very deed it is but such a light as shall not continued with them for ever. But whereas we on our part do homage unto God, as well for our life as for all the appurtenances thereof: it is for that we shall be heirs of the world as his children: and not without cause doth S. Paul in the fourth to the Romans convey the same to Abraham, & to all the faithful. Therefore let us learn that whensoever the Sun shineth, the same is a part of our inheritance: & forasmuch as God hath adopted us to be his children, the Sun is a debtor unto us, and we may reckon it as a part of our goods. As much is to be thought of our eating and drinking, and of our enjoying of all the things that the earth bringeth forth. It is not due to us on God's behalf, but it proceedeth of his mere liberality. But forsomuch as he hath chosen us too be his children, & we do with a pure heart claim him to be our father: the earth oweth us nourishment, and all creatures are in our hand, that is to say, we may use them freely. And the same use of them shall continued to us for ever: not that we shall have any need too eat or too drink, when we be once gone out of this world: but my terming of the use of them to be continual or everlasting, is for that it is blessed and blissful: and our present using of God's creatures is a help to further our salvation: for by that means god maketh us to feel his goodness & love. And when we be made partakers of the heavenly glory, the world shall then be more ours than ever it was, notwithstanding that we shall not have any need of meat, or of drink, or of raiment. For yet shall we have a better and perfecter possession of it than we have at this day. So then, not without cause doth God add here, that the light which the wicked have, & which they claim to themselves, shall be taken from them. And that may serve us for a declaration of that which was touched afore, namely, that the wicked shall be shaken out by the breaking of the day, that is to say, that they will disguise themselves, but our Lord doth then restrain them, and that although there be some disorder, yet men see some order intermeddled with it, whereby the great troubles are assuaged, which without that, were ynoughto destroy the whole world. Therefore if nowadays we see that the wicked may boast of their having of the light as well as we, yea and (which worse is) that they have their full scope, and that the poor children of God are trodden under foot, troubled and put to open shame, and scarcely have wherewith to feed themselves slenderly: it behoveth us to bear it patiently. And why? For in the end the light shall be taken from the wicked. It is said also, that the lofty arm shall be broken. By the lofty arm, God betokeneth the power and credit which the wicked have in the world, in as much as he giveth them their full scope for the exercising of his children: for it is for our behoof to be tamed. If we had the world at will, we should no more know what it is to bear God's yoke. therefore it behoveth us too pass through the troubles & disorders that are seen. Also it is to try our faith: for had we a Paradise here in this world: where were our hope? We could not be moved to seek the spiritual life. Yea and although we be as miserable as may be: yet can we not perceive that there is a better state to be desired: and what would we then do if we had all things as we would wish? So than it is requisite that God should quicken us up to seek his kingdom: & that is the cause why he giveth the wicked their full scope, and suffereth them to lift up their arm. Truly it is a very sore and trouble some temptation, when we see the wicked to be after that sort as it were Lords and masters of the world. And whereof cometh that, but because God hath reached them his hand, and is minded to magnify them after that fashion? We see then that the silly weaklings shall be troubled: but let us content ourselves with that which is said here, namely that the arms of the mighty shallbe crushed & broken in the end. So then as often as we see the wicked bear sway in pride and cruelty, and vaunt themselves of their credit: let us resort to this doctrine for our comfort: that is to wit, that whereas they have their arms upon us as now, & it seemeth that they should break our heads: God can well-enough bruise and break them asunder. And therefore let us tarry patiently till God perform that which he hath spoken, & then shall we not be disappointed, so our minds be quiet to give place to his providence. For he knoweth the convenient times of working, and it is not for us to appoint him any thing. Furthermore, the wicked aught here to bethink themselves well. True it is that this doctrine aught to serve chief to the comfort of the faithful, that they may be uphold in the mids of their adversities and oppressions, when men trouble them and wrong them. Let them at such times call to remembrance, that the arms of the wicked must be advanced for a time, until God break them. Yet notwithstanding the holy Ghostement also too threaten the wicked, because they be so outrageous, & bear themselves in hand, that they be able to work wonders, and remove mountains. God saith to us in one word, Tarry ye till the arms that are now lifted up be broken: and that must needs come to pass. Will we not then have God to be our enemy and adversary party? Let us not lift up our arms: that is to say, let us not stretch them out (as the Scripture sayeth) to commit outrages: Let us not go about to hurt or harm our neighbours, but let every of us modestly consider what is lawful for him. Let us so restrain our arms, as they may be ruled by God's word, and no man presume beyond his own calling. If we proceed after this manner, god will always give us new strength. And although our arms be wearied, yet will he strengthen them again in the end, according also as he sayeth, that the doctrine of the Gospel must serve to strengthen us when we be weak. But who soever lifteth up his arm aloft, that is too say, whosoever taketh more upon him than he aught to do, must in the end have his arms broken by God. For God is an enemy too all these great takers upon them, which mount up so high in pride, and have no mildness in them. Thus much concerning that point. Now it is said by and by after, Didst thou ever attain to the drops of the Sea? The Hebrew word which God useth here, betokeneth Tears, for it cometh of a word that signifieth to weep or shed tears. And if a man translate it, unto the great deeps of the Sea: the word will also very well agreed with it. But by the way it behoveth us too mark the similitude: which is, that God meaneth that the springs which are in the great deeps, are as Tears. Whence cometh the infinite abundance of water in the Sea, but of the drops that are there, whereof flow the waters? Now the said abundance is as it were Tears. And surely the wellsprings are termed (as ye would say) the eyes of the earth. For look as the eyes do shed forth tears in a man: so do the fountains ooze out moisture in the earth. God therefore in this strain useth that similitude and saith: Come on, didst thou ever go down into the bottom of the Sea, to search out the drops that it yieldeth forth? That is to say, didst thou ever enter into the depes, to see the waters that sew out there, and to know whence the abundance cometh which thou seest, and whereat thou art abashed? And for the better confirmation here of, he addeth, Haste thou seen the gates of Death? or hast thou behold the gates of the shadow of Death? Here and in the things that he will add afterward concerning the great roomth or largeness of the earth: he intendeth to show in effect, that our wits are to slender & feeble, to comprehend what is in the things that are most apparent and near unto us: and that we must needs (spite of our teeth) confess that god showeth us such wonders, as serve too ravish us above all our understanding. Then if we be enforced to confess that there is such wisdom in God, yea even in respect of his works which are open to us, & which he showeth us as it were with his finger: what shall we do in the things that are hidden, and which he reserveth to himself till the last day? As when he suffereth or appointeth many things to be done in the world, which seem strange and secret to us, & wherein we perceive no reason, for they be [perchance] some of his spiritual Secrets. What will we say to them? If we cannot comprehend the things that are here as it were before our feet, and whereupon we tread, I say if we can not fasten upon them: what shall we say too the things that are above Heaven, and which surmount all creatures, and outreach the common order of nature? Lo in effect what Gods meaning is. But now let us learn when our wits are too eager in judging of things that are not lawful for us, let us learn (I say) to think upon the Sea, and upon the deep places of the waters, and say, Go too wretched wight, what intendest thou too do? It is said that God's Secrets are so deep a gulf, as a man can never come too the bottom of them: and that those gulfs do far exceed the gulfs of the Sea. Canst thou but drain a river, to see from whence the waters spring? Not, thou canst not so much as conceive what the spring of a little fountain is, whereoutof nevertheless there issueth a great Brook. When thou hast bethought thee thoroughly, thou canst not tell how too drain out a River or a Fountain: and how canst thou then enter into the gulfs of the sea, too spy out by inchmeale whence that abundance of water cometh, which is gathered together there? Now if thou comprehendest not a material thing: how darest thou plead against God, and be so rash & full of presumption, as to reply against the judge, & to go about to subdue him unto thee? Lo what we have to mark upon this strain. True it is that this doctrine seemeth to be common among us: and there is no man but he understandeth it. But what for that? Do we far ever the better by it? [Not not:] we see that every man taketh leave & liberty to judge foolishly of God's works. And why? Because we be not acquainted with our own smallness, nor have at any time learned that God intendeth to hold us in awe, to the end we should not presume aught of ourselves, when he giveth us such instructions here bilowe. We need not mount above the clouds to know the incomprehensible majesty of our God: let us but cast down our eyes, and look to our feet (as I have said afore) & we shall be confounded out of hand. How then should it be possible for us to enter into the secret purpose of our God, to know all things so as nothing might escape us? Our nature were rather to go downward than to mount upward. Who is he then that hath given us wings to sty so high? Nay we be so lumpish, that we fall always to the ground: and yet notwithstanding, if we look but even upon the things here beneath: behold they be as bottomless pits to swallow us up. And how shall we then mount up to heaven, too search the things that God hath shut up there? Must it not needs be a marvelous overweening, and such a one as cometh of forgetfulness? For if we had but one drop of settled wit, surely we would rather learn to be modest. Ye see then, that this doctrine is not superfluous, at leastwise if men would put it well in ure. But for a conclusion let us learn, that God hath granted us a singular benefit, forsomuch as in this our weakness & rawness of understanding, he hath given us a far better thing than the sight of the bottomless deeps. Why so? For in the Looking-glass of his Gospel he maketh us to behold the secrets of heaven, so far forth as is expedient for us. Yea, I say so far as is necessary for us: for it is not for us to follow our own foolish and inordinate lusts: but we must content ourselves with that which God openeth unto us, & not be curious in searching beyond his word. Let it content us that he enlighteneth us with his holy spirit, to the end we may judge of his works as becometh us. And if we do so, then shall the thing be fulfilled which Moses sayeth: namely, Say not any more, who shall go down into the deeps? Who shall climb up above the clouds? Who shall go over the Sea? Behold, the word of God is in thy mouth, and in thine heart: Content thyself. So then, seeing that God granteth us this prerogative of teaching us all things in his school which he knoweth to be for our profit: it is as good as if he made us to pass over the sea, or to go down into the deeps, or to climb above the clouds, or (to be short) to come as it were into his bosom. What desire we more? Then let us be contented with the knowledge which he giveth us as now by his word, and by the learning of his Gospel, waiting till he discover it more fully and largely unto us, which shall then come to pass, when he maketh us to see the things face to face, which we see now but in part.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him to make us so to feel them, as we may think better upon the wants and corruptions of our nature than we have done, to the end that we distrusting ourselves, and being utterly at our wits end, may run unto him, & not desire any thing but that he will so govern us, as we may be cleansed from all our vices, & so reformed after his image as all the sinfulness of our nature may be beaten down & killed, to the end that we feeling how his power hath wrought so in us, may glory in nothing but in his mere goodness. That it may please him to grant this grace not only to us, but also to all people and nations of the earth, bringing back all poor ignorant souls from the miserable bondage of error and darkness, to the right, etc.   

The Cl. Sermon, which is the fourth upon the xxxviij Chapter.  
18 Hast thou considered the large places of the earth? tell if thou know all this?  
19 Which is the way where light dwelleth? and where is the place of darkness?  
20 That thou mayst receive it into his bounds, and understand the paths of his house?  
21 Hast thou known before thou wert borne, though thy days be many in number?  
22 Hast thou entered into the treasures of the snow? Or hast thou seen the treasures of the Hail?  
23 Which I have laid up for the time of adversity, and for the day of war and battle?  
24 By what way is the light parted? and is the East wind scattered upon the earth?  
25 Who is he that hath divided the course of the Rain, and the way for the lightning of the thunders?  
26 To make it rain upon the land where no person is, & upon the wilderness where is no man.  
27 To fill the wild and waste places, and to make the bud of herbs to come forth?  
28 Who is the father of the rain? or who hath begotten the drops of the dew?  
29 Out of whose belly came the ice? and who hath engendered the frost of the heaven?  
30 The waters are hidden as a stone, and the face of the deep is frozen.  
31 Canst thou restrain the pleasantness of the Pleyades? or untie the bands of Orion?  
32 Canst thou make the Mazzaroth to come forth in their time? or canst thou guide Arcturus with his Sons?  
ALthough the matters that are rehearsed here do seem to be none other than such as are commonly known already: yet if we look well too all things, every man will deem it needful that our overweening should be repressed, not with a word or twain, but with long declarations, such as God maketh here. For although we have granted that our wits are to weak to comprehend God's works: yet notwithstanding there needeth but the turning of a hand to lead us into some foolish curiosity and presumption: and that foolhardiness carrieth us away headlong like a madness. And therefore let us not think it strange, that our Lord useth here so long talk to make us perceive how it is not for us to judge of his works, but that it is enough if we know them in part according to our rudeness, and that he give us some taste of them. And that is the mean whereby we shall to our profit bear away the things that shall be spoken thereof. Now let us look upon that which is said here. Mention is made of the earth, and God demandeth whither a man be able to measure it or no. And there is a double measuring of the earth. The one is too know of what largeness the world that is inhabited is of: and this may after a sort be comprehended by conjecture. Also there is the whole earth in itself in comprehending the same part that is so covered with the sea as it is not seen: and it is impossible too judge of the greatness of that. But put the case that men could determine of every whit of it: yet notwithstanding when men had known such a miracle, they aught too be abashed at it and too glorify the maker. So then, it is not without cause that God demandeth whither we be able to do it or no. Nevertheless it is impossible. For (as I said afore) scarcely have men any substantial proofs whereby to know the length and breadth of the world that is inhabited. And if a man speak of the whole mass and body of the earth: it is impossible too bring it too pass, that the largeness thereof should be known. There is not then any wit of man that attaineth thereunto. And what a thing is it then to go about to enclose the majesty and secret purpose of God within our understanding? It is said that God holdeth the earth as if I held three or four grains of dust in my hand. I need not to open my hand for it: I keep my hand shut, & yet hold the dust still within it. God useth the same similitude by his Prophet Esay, too show that when we speak of him, or think of him, we must not measure him by the things that are seen. For the earth is infinite in respect of us, and yet notwithstanding he can hold it cloce in his fist: that is to wit, there is no proportionable respect betwixt his incomprehensible being & inestimable glory, & the whole mass of the earth as great as it is: the earth is nothing at all in comparison of those. Ye see then that the thing which we have to mark in this strain, is that when we consider that the earth is of so great largeness as it outreacheth our understanding: it behoveth us to be well assured, that he which holdeth it or is able to hold it in his fist, hath another manner of greatness in himself, & therefore that there is no more for us to do, but to confess our own feeblenesle, and that we be to rude and grossewitted. Hereupon let us honour him, and acknowledge that all his doings are of such perfection, as there is no fault to be found in them, and that it is not for us too reply against him, because we be to ignorant. Thus ye see what we have in effect to gather upon that which is said here. By and by after there is speaking of the way of light, and afterward of the thunder and lightnings, according as mention was made of them afore. And not without cause is this matter repeated. For (as we saw yesterday) as soon as the break of the day appeareth▪ the whole world is by and by lightened throughout, and the wings of the Earth, that is to say, the uttermost parts of it are discovered, so as the earth taketh a new shape, and all this is done in one instant of time. Seeing then that such a miracle appeareth before our eyes: is it not reason that God should be glorified thereby? And if we will needs play the jolly fellows here: do we not deserve to be punished for our overweening, and too be laughed to scorn at God's hand for this foolish lust of ours, which we have to comprehend the things that are to high for us? By what path should the light go? Is it in us to appoint it? If we would appoint it his way how far and wide it should spread, how is it possible for us too go beyond the whole mass of the earth, ●nd too attain to the uttermost part of the world? What a furious madness were it for us to presume to judge of God's wonderful works? Sigh we cannot conceive how it cometh to pass that the light is so soon spread abroad, when it hath once taken possession by the name of the Sun, to reign over the day? So then let us learn to exalt God in such wise in all his creatures, for the greatness and highness of his works: that we on our side acknowledging our own slenderness, may be as it were bridled to humble ourselves before him. For, the way for men to honour God accordingly, is by no mean 〈…〉 to glory in themselves, nor to take any thing upon them above him. For if I magnify God never so much, and in the mean while, will needs be as his companion: to what purpose is that? We cannot do God greater wrong, than to compare ourselves with him, or to desire to abase him unto us, to say that he should be our mate and fellow. God then shall never be duly honoured of us, except we be first as it were brought to nothing, and that we acknowledge that there is nothing in us but wretchedness. Lo what we have further too bear in mind, when mention is made here of the way which is hold by the light, either when it setteth, or when it riseth too the world. It is said afterward, That no man knoweth the treasures of the Snow and the Hail. It is not here only that God useth the same similitude of treasures. For when he speaketh of any of the chastisements which he sendeth upon men, he saith he hath terrible sorts laid up in his treasures, which no man knoweth of. And this similitude importeth two things. The one is, a great store (for a man will not say that a dozen of Frenchecrownes are a treasure, but there must be a great mass or quantity of them:) and the other is, that a treasure is hidden or laid up. Therefore when God speaketh of the treasures of snow and hail, he meaneth that there is a store of them so far passing the understanding of man, as we must needs be astonished too think upon it: and therewithal he betokeneth also that the cause thereof is hidden from us. We see the Snow and the Hail well-enough: but do we perceive any thing of the making of the hail and snow? Do we know how it cometh too pass? True it is, that the Philosophers can well dispute of it, and men shall see some causes by them alleged: But yet is that a very small insight of the wonderful order that God hath set in nature: he hath a secret privity by himself which is further off from the reach of our capacity, so as we come short of it. Now we perceive wherefore God speaketh after that manner of the Treasures of Hail and snow. It remaineth that we put the same doctrine in practice. Which of us is able too make one handful of Snow by art or cunning? Who can turn the water or vapours into hail or hoarefrost? Let men beat their brains about it as much as they list, yet are they never able to compass it. We cannot make one hear of our head white or black. Now sith it is so, have we not cause to magnify the inestimable power of God when he covereth the whole earth with snow? Whence taketh he so great a quantity of waters? Truly men will say it is engendered in the middle roomth of the air which is cold, and that when a great quantity of vapours be drawn up thither, at length the same cometh together and freezeth, & thereof engendereth the snow: & if the same stuff be more harder bound, than is hail engendered, because the thing is become more fast and substantial. Men may well say so, and it is true: but yet is it not a strange thing that in so short a time, so great store should utter itself, which had been hidden afore? Sometimes the weather shall be very fair in winter, and within a two or three days the snow shall fall a two or three foot deep upon the ground? I pray you aught not such a change to make the hears stand up stiff upon our heads (at leastwise if we were not to dull) to the end to lead us to some fear of God? Furthermore, if we be rightly minded, aught we not to be moved to bear such reverence to our God, as to acknowledge his power to be so high above us, yea even in the visible & earthly things, as it giveth us cause to glorify him by confessing our own ignorance? Ye see then what we have to gather upon this word Treasure, for the well applying thereof to our own use. Besides this, let us call to mind how it is said in the song of Moses, That God hath his chastisements laid up in his treasuries, which we comprehend not: to the end we step not out of square as we see men do, which oftentimes work spite against God, bearing themselves in hand, that they be scaped God's hand. For if he have delivered them from any inconvenience: it seemeth to them that the worst is past, and so they do but shake their ears, as the Proverb saith. Let us call too mind this which God telleth us: know ye (saith he) the rods that are laid up in my treasures? As if he should say, when I shall have beaten you after one fashion, and afterward have pitied you, think not yourselves too be quit for all that: for I have other means which you cannot conceive. When we have been chastised after one manner, there are a dozen scourges more which you never thought of. Therefore stand ye in fear of me, and prevent mine anger, and tempt me not hereafter, lest I utter my scourges more and more upon you. And that is the cause why it is said here, that God keepeth the treasures to the time of adversity, and to the day of encounter and battle. As who would say, they be his artillery, his spears & his swords wherewith to fight against his enemies. No doubt but God in using this similitude of encounter and battle, meant too betoken that if we have any war with him, he is fenced and furnished already after such a sort, as we must needs go by the worse: for we have no strength nor power too stand against his hand▪ We may well put on armour, and assemble all the aid of the world: but which of us can scape his hand when he shall have set all his creatures in battle after that manner against us, and commanded them too give charge upon us? And therefore let us learn first of all, that Godneedeth not too borrow help, when he would be avendged of his enemies: it is enough for him to determine it in his own purpose, or too speak the word, or to show but his will: and immediately both heaven and earth will bring him armies out of number. For sith he covereth the earth a foot or twain thick with snow, is he not able to overwhelm us when he listeth? think we that his power is abated that he cannot send snow thirty poles deep above our heads? Again, sometimes we see the earth frozen, and the wind doth so bind it as it becometh as hard as iron: and what letteth that God should not leave it always in the same plight? Let us mark then, that God needeth not to make any great preparation to encounter his enemies, and to put them to the foil. Let him but only say the word, and the whole world shall be on fire, and there is not that creature which shall not serve to destroy men. Sigh we hear this, let us learn to stoop under the mighty hand of our God, and not make war with so mighty a Lord: for what shall we gain by it? Then let us learn to obey him: for either we must be upheld by his hand, or else we must have it against us, there is no mean between them. True it is that God will bear with us for a time, according as it is said that he waiteth for men as it were in covert: but yet must we needs be under his protection, or else have him our enemy, and so will it appear in the end. Therefore let us yield ourselves unto him that he may preserve us and we continued under his governance: and if he be the keeper of our welfare, let us assure ourselves that we be safe against both hail and all other storms and tempests. And why? For the hail is not engendered of itself, nother doth the snow fall without his commandment: they are both of them his treasures. When a man listeth, he will lay forth the things which he keepeth locked up: and even so is it with all creatures, for God sendeth them forth at his pleasure. Therefore we need not to fear the hail nor the storms, so long as we be in Gods keeping: but contrarywize we must needs be disquieted and vexed continually, if God be against us. And herewithal let us mark how it is said, that he reserveth them to the day of battle, and to the day of adversity. As if he should say, men need not to vaunt themselves as they be wont to do, when God scourgeth them not: for prosperity doth so rock us asleep, as we bethink us not of our faults, nother enter into account with ourselves, to know in what case we be to Godward: but as long as we have any respite, we be like evil paymaysters and unthrifts that wast away all. For he passeth not for the owing of a hundred crowns so long as he is not called upon nor his day of payment come: but he maketh good cheer so long as he hath one penny in his purse. Even so play we with God. If he give us any respite, we do nothing else but ruffle it out, and we think no more upon him. Therefore according to that which is showed us here, if God send nother hail nor thunder, nor scare us one way or other from heaven: we must not thereupon run astray, nor fall asleep. And why? For he can spy fit time too chastise us. Then let us prevent him, and not tarry till the day of battle come. For when the trumpets sound alarm & the battle is joined, it is to late then to say, let us fall to composition, let us devise some means of agreement: yea, yea, for the time is past. Wherefore while God forbeareth us, and giveth us leisure to bethink ourselves, so as we have as it were a time of truce to look about us, and to enter into judgement of ourselves. Let us prevent his rigour, and become our own judges, to the end that we be not judged of him, and let us condemn ourselves, to the intent we may be quit by his infinite grace and goodness. Thus ye see what we have to mark upon this strain where mention is made of Gods reserving [of things] to the day of battle: namely that it serveth to show, that we have war with him before it come to the giving of the onset: like as when war is proclaimed between two princes that are enemies, there will be many bickerings, as they go abroad for booties and forage: but when it cometh once to a pitched field, then is it known who hath won or lost. Even so is it with us when we displease our God, & pluck ourselves from his hand, & become stubborn against him: for than is open war proclaimed on our side. We defy not god with our mouth, nother do we sand a herald to him to defy him: but yet forasmuch as our sins proceed of a furious rage, it is a proclaiming of war against him. And seeing he is our enemy, what tarry we for? nevertheless the battle is not given at the first day, but God letteth us alone so as we stand up still for a time. But let us look to come to joining of hand strokes at length, howbeit in looking for it let us not linger for it: that is to say, let us bethink us of it a long while afore hand, but let us not welter in our sins and wicked deeds, lest we kindle the fire of his wrath by casting more wood into it to make it too consume us. Upon the knowledge hereof, let us take the advantage of the time, and crave pardon at his hand. Behold then what we have too mark yet further. True it is that God doth oftentimes punish the righteous as well as the unrightuous both by hail and tempests, (for afflictions are common to both parts, and contrariwise he maketh the Sun to shine both upon good and bad:) but yet behoveth it us too be always persuaded, (as the Scripture telleth us) that they be God's scourges, whereby he intendeth to correct our sins in sending us hail, tempests, and such other like things. Yet notwithstanding the righteous have whereof to rejoice: For they know that Gods chastising of them is through a fatherly good will, to the end they should not perish, as S. Paul sayeth: The temporal chastisements aught to put us in mind of our sins, according as they be records of God's displeasure. Nevertheless if we walk in his fear, & put our trust in him: he will always pity us, and handle us with mercy & not with rigour: and although he correct us, yet shall it be for our profit & welfare. God then showeth well by outward signs that he maketh war against those that serve him and walk in his fear. But yet what soever befall them, all redoundeth to their welfare, because he abateth his rigour towards them, and maketh the temporal chastisements to serve them for medicines & salves, notwithstanding that generally corrections do put us in mind of our sins▪ and therewithal show us that we be at war with God, and that we deserve to have him fight against us, and arm all his creatures too our destruction. Lo in effect how we aught to practise this text. Now consequently it is said, that God will rain upon the wilderness where noman dwelleth, and that the earth shall be so moistened as it shall yield fruit. Wherein this matter is still continued, namely that God worketh after such a sort even in the common order of nature, as we be abashed and our wits be dazzled at it. No doubt but we shall see his doings, yea and conceive some reason of them: but yet when we have cast our cards thoroughly, we shall always be driven too conclude, that God's wisdom is hidden from us, (I mean even in all these manifest things) and that there is a cause above us whereunto we be not able to reach. Therefore it behoveth us always to come back too this point, to comprehend thoroughly what is contained here. We see the rain fall, and we know in effect that it is engendered of vapours: but when we see that the rain causeth the earth to bud, yea and that the very wildernesses where devil no inhabiters wax green also: we see a thing to wonder justly at. It will trouble a man curstly to water a garden: and for all his travel and labour he can bring nothing about, except God give influence from heaven. All the waterings in the world will do no good, unless some rain or dew fall from heaven. One of these hath more workfulnesse in it, than all the waters that can be brought by man's device. Therefore when we see the deserts grow green: therein God intendeth to show by assured tokens, the effectualness of the rain which he sendeth. For in little Gardines' men are continually watering of them, and afterward cometh the rain and the dew, so as things grow there even apparently to sight. But look upon a waste ground which is burnt up too day, and noman watereth it, and the soil is dry of itself: and yet notwithstanding God maketh it to bring forth abundance of herbs and grass, by means of his rain. Sigh we see such things: the more familiarly that God showeth himself to us, the juster cause have we to glorify him: and if we do it not, we cannot by any means excuse ourselves of unthankfulness. Is it not a great matter that we see Gods miracles with our eyes, (yea he pointeth us to them with his fingar, and the thing is not seen only once in a man's life, but it beginneth new again day by day): and yet notwithstanding we think not rightly upon them? We tread upon the grass with our feet, and yet we vouchsafe not to cast our eye thither to say, blessed be God that maketh the earth bear fruit after this sort. Furthermore let us therewithal bethink us of our own rudeness and dullness: I cannot tell how one branch of an herb springeth forth: I see it with mine eye, but the cause of it is so hidden from me as I am at my wits end. I see that when a grain of corn rotteth [in the earth] it springeth again, and bringeth forth a number of grains for the nourishment of men. I see all these things: and are they not all of them miracles of God? and yet for all that, I consider them not as I aught to do. Surely a man would think at the first blush, that this lesson were superfluous, and that it were a needless thing to treat of the growing of corn and grass. For doth not every man see it▪ And are we not well enough acquainted with it? Yes truly: but yet for all that, who is he that yieldeth God his due honour? Do we not deface his glory and majesty as much as we can? Therefore this knowledge which we ween to have, shall make us the more guilty, because our unthankfulness be wrayeth itself therein. But howsoever the world go, let us always bear in mind, that even in the basest things, there is an incomprehensible wisdom of God. We will perchance say, that this is known both to great and small: but if we come once to the sovereign cause, it will be found that even the wizest of us are to seek in that behalf: and the more that they would show the fineness of their wit, the more will God be avendged of their pride, according also as it is good reason, that he should make us perceive how wonderful his works are, and that when we have any knowledge of them, the same is but in part thereafter as it pleaseth him to deal it unto us, and that (as hath been said) he always reserveth still some part to himself, in somuch that he keepeth the causes of things hidden and secret in his own mind, whereinto it is not for us to presume to enter as now. And it is a goodly lesson to know how to put a difference after that manner, between the things that God revealeth unto us, and the things that he keepeth to himself, according also as Moses speaketh thereof. Our God (sayeth he) keepeth his secrets to himself: and the things that are revealed belong to us and to our children, according as it is contained in the Law. True it is that there Moses speaketh of the law that was published: as if he had said, let us bethink ourselves, for God hath granted us a singular benefit in vouchsafing too show us his will, and in giving us peculiar instruction how to walk in his commandments. Therefore let us receive this record, let us suffer God to school us, and let us be good scholars to him: and in the mean while let us let him alone with his secrets, that is to say, let us hold us contented with the doctrine that he hath set down unto us, let that be our meeteyard, and let us pass no further. Why so? For our lords secrets (sayeth he) belong to himself, and the things that he revealeth belong unto us, and no more. By the way we may apply this text to that which is set down here. Why so▪ For we see what God showeth us in the order of nature Howbeit but in small portion: for he intendeth to hold us always short▪ and to show us that we be too dull and simplewitted to mount so high as to know God's secrets. So then let us learn to take this instruction which God giveth us, and to profit ourselves by it, and let us go no further. This is a very necessary admonition, considering on the one side the recklessness, and on the otherside the fond presumptuousness that is in men. For if God hide his secrets from us, it should seem that we would go about to know them whither he will or no. Is it not apparent how desirous and eager men are to know things that are not revealed unto them? O (say they) I would fain know this, and I would fain know that▪ and therewithal they strain themselves to enter into discourse. Of what things? Of the things that are concealed from them in the holy Scripture. Lo how men have always over laboured themselves, to know the things that God meant not to teach them, because he knoweth that it is not good for them. We see then the mad presumptuousness that is in men, to be desirous to conceive in their brain the things that are not granted to them, and to enter into God's secrets whither he will or no. Again, on the otherside they be as reckless to take hold of the things that God teacheth us. God declareth us his will, so farforth as is for our behoof, & he chaweth our meat to us to the intent we might swallow it down the easilier, & because he knoweth us to be but weaklings, he teacheth us familiarly according to our own nature. Verily the holy scripture is as plain a discovery of things as can be▪ the good will of God appeareth there outright: and if we applied our minds thereunto, we should find all things there which are requisite for our welfare. For there God applieth himself to our rudeness, he talketh familiarly with us, yea and he lispeth (after a sort) as a nurse would do with her little babes. But yet are not we careful to profit ourselves by following him. And therefore seeing we be so reckless and negligent to profit by the holy scripture: & yet in the mean while be so curious & inquisitive, or rather so foolish & madbraynd, as to covet to know more than is meet for us: let us bear in mind how Moses telleth us that our Lords secrets belong to himself, & therefore that we must not be inquisitive of the things which God listed not to discloze unto us, but be contented to be taught here by the mean that he hath ordained, and in the mean while let God alone with his secrets without assaying to reach above him, and glorify him, knowing that we be not yet come to the perfection of beholding him face to face, but that it behoveth us first to be transformed into his image, which thing shall not be fully done, till he have rid us clean of all our fleshly imperfections. So then let us remember in effect, that when we have tasted of God's wisdom, justice, and goodness in all his creatures: we must conclude that we come not to the highest degree, but fail thereof in the mids of our way: & thereby let us take warning, to honour him and to submit ourselves wholly to him. Now after that mention hath been made of the earth, of the deeps▪ of the waters, of the snow, of the rain which moisteneth, and of such other things: by and by here is speaking of the sky and of the stars. Here our Lord setteth down the thing we have seen before: which is, that in the order of the skies a man shall perceive many records of his goodness and love towards us, and also many signs of his wrath when it pleaseth him to visit us for our sins, and to make us feel that he is our judge. And for that cause it is said purposely, Come on, wa●t thou borne when I created the Planets, and the other Stars, ●nd all the signs of heaven? wa●t thou there? Or art thou able to bid them go that they may go, or canst thou restrain the pleasantness of the Pleyades, or canst thou untie (or unknit or loozen) the hands of O●ion? Here are certain of the celestial signs named, wherein the hebrews themselves do not agreed: but yet notwithstanding, a man may perceive that the first word which is set down here, betokeneth certain stars that appear in the spring-time, and bring a sweet rain too open the earth and too make it yield fruit. For that cause it is said, Canst thou bind up or restrain the pleasantness of the Pleyades which 'cause the earth to become fresh and green? Canst thou restrain God from sending men the pleasant spring time to glad them withal? afterward he speaketh of Orion, which is a clean contrary sign, and bringeth great blustering storms and waterfloudes. Othersome translate it Arcturus, which is termed a keeper of the things that can be shut up or restrained, and of the vapours that are haled up into the air. But it is not needful to stand much upon that point: it is enough for us to know that it is a sign which betokeneth great tempests and rage of waters. Therefore it is said, Art thou able to untie his bands? as who would say, we bear no sway in the skies, in so much that we can not but be ravished out of our wits to think upon it. Now first of all let us mark in this text, that men are warned of the shortness of their life: and that serveth to repress them when they would overshoot themselves to far. For whom do we think ourselves to be? much ado have we to be borne, and yet will we needs blame God's doings: Yea? and shall we teach him his lesson, as though he had no skill too govern the world? where were we at the time that all things were created? were we of counsel with God to help him, when things were put in so goodly and wonderful order? There is nothing at all in us, in so much that we could hardly get out of our mother's womb: and yet notwithstanding▪ we will take upon us to be his judges. It were a fair sight that a young babe which could scarce speak, should take upon him to govern the whole world, and challenge all wisdom and discretion too be in himself alone. And what are we in comparison of God? Although we were come to fourscore or a hundred years of age, what is it in respect of the everlasting time and wisdom of God, who was before the world was created? And again, what is it in respect of the government that hath continued so long time. Therefore when so ever we think upon the shortness of our life: let us be sure that by that means God rebateth our pride, to the intent we should not be so selfewyze, as too take upon us to dispute against him. And this is the first and chief lesson that we have too learn in God's school. Very well, no doubt but we shall have whereof to make our boast, when we shall have profited in that point: and therefore so long as we be conversant in this world, let us be contented too hear God speak, and to bear in mind what so ever he telleth us, that we may profit more and more by it. And moreover let us not go about to advance ourselves against him, for if there were no more but this only saying, that our life is nothing, were it not enough to hold us in awe and mildness? Lo what we have to bear away on the one side. But heerewithall we have also a good comfort to gather: which is, that for so much as we see that God hath preserved the world so long a time in good state before we were borne: we need not doubt but he will provide for the time to come. Therefore whensoever we be vexed and troubled with any great thought of mind, and thereby provoked to this or that: let us put ourselves into God's hand, for he knoweth how to govern, he is no young beginner. So then sith we see that this order hath continued ever since the creation of the world, and that (for all the changes which have happened in the mean while) men perceive that all things have been so well disposed, that the world hath still been preserved in his right state: I say if we bethink us well thereof, we have cause to glorify God, and seeing that his justice, goodness, wisdom, and power appear therein, let us be contented therewith, and assure ourselves that he will aswell continued the same to the end as he hath begun it. Lo what we have to mark. Again, whereas mention is made of commanding the celestial signs: let us always mark that it is impossible, that this orderliness which we see, should come either of the stars themselves or of any other moving, than of the hand of God which governeth from above. And so although the stars have their seasons to mount above us, and likewise to go down again out of our sight: yet notwithstanding let us assure ourselves, that the same happeneth not at all adventure, but that it is God which commandeth it, and although he have given them their influences from heaven, yet hath he the guiding and overruling of them still. And for proof hereof, the Planets move all years alike: and yet it is apparent that there is great odds in their moving. What is the cause that the earth is fresh in the spring-time? It is because the Pleyades reign then: howbeit, not that God reigneth not over them. For although he have given the celestial signs their influences: yet do they not any thing of their own peculiar motion. For what a thing were that? We should see the spring time continue in one even and measurable rate: that is to say, that there should never be nother overmuch heat nor overmuch cold, that there should neverfal one drop of rain more in one year than in another, nor that there should never be any other alterations. But sith there is such diversity, that we see the years far unlike one another: thereby we perceive that nother rain nor snow engender of their own power: but that God, (although he have given some properties to the stars,) reserveth still the ruling of them to himself, and declareth that it is he which hath the sovereign government, and disposeth all things as he knoweth to be expedient. So much the more than behoveth it us to mark these texts, wherein God telleth us, that although the stars have their natural courses and properties: yet notwithstanding they be not driven by their own power, nother do they give influence to the world▪ otherwise than God commandeth them, so as they obey his sovereign dominion which he hath over all creatures. Therefore let us not learn too gaze at the stars as though they had power of themselves to do either good or harm: but let us pray unto our good God, that when it pleaseth him to make his creatures serve to our use, he will also grant us the grace so to profit thereby, as he only may be glorified. Moreover when we see thunder, lightning, tempests, and storms: let us assure ourselves that seeing they be at his commandment and he maketh them to serve at his pleasure: we shall be safe if we be in his protection, which we shall then be, when we have thee [inward] witness that he hath received us to mercy, and taketh us for his children. Furthermore, when so ever we think upon God's works, let it be with such soberness and modesty, as we may learn, not to be to inquisitive of God's majesty, but to hold ourselves contented to be taught according to our measure and capacity. And there withal when he openeth things to us by the ordinary means of his word, let us open our eyes to consider them as we aught to do, and yield our ears to him to hearken what he telleth us, so as we may not be reckless in that behalf. But as for the things that are to high and profound for us: let us let them alone, and wait for the day of full discovery, whereunto our good God calleth us, which shall be at such time as we be transformed into his glory.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, and generally also to bewray our wants, to the intent to deface us utterly and to make us seek our whole welfare in him: and therewithal to apply us to his service, that he may be exalted more and more among us, so as we on our side may acknowledge him to be our God, and he on his side acknowledge us for his people. And so let us all say, Almighty God our heavenly father, we acknowledge and confess according to the truth, etc.   

The Clj. Sermon, which is the fifth upon the xxxviij Chapter.  
And the first upon the xxxix Chapter.  
33 Knowest thou the way of the heaven? or canst thou set the rule thereof upon the earth?  
34 Canst thou cry out aloud to the clouds, that the abundance of water may cover thee?  
35 Canst thou send the lightnings? canst thou make them to walk, or will they say unto thee, Lo here we be?  
36 Who hath put wisdom into the heart, and given it understanding?  
37 Who is he that by his wisdom can appoint the heaven what it should do, or who can stay the barrels of heaven?  
38 When the dust cloddeth and the earth hardeneth?  The xxxix Chapter. 
Wilt thou hunt the pray for the Lion, or give the lions whelp wherewith to satisfy him,  
2 When they be in their dens or when they lie lurking in their corners?  
3 Who prepareth meat for the Ravens, when the young ones cry unto God and wander without meat?  
4 Knowest thou the time when the wild Goats do yeane, or knowest thou the calving time of the Hinds?  
5 Canst thou tell the time of their going with calf and when they should calf?  
6 They bow themselves, and make their young ones part from them, and cast out their own sorrows.  
7 Their young ones wax fat and grow with Corn: they go out and return not to them again.  
Here the same matter is pursued still, that hath been treated of these former days: which is, that men comprehend not the whole order of nature, but rather are convicted of their own unskilfulness, where by they aught too take warning too humble themselves before God, and too admit all his doings for good and well done. Therefore it is said, that men know not the way of heaven: that is too say, that they wot not what order should be kept there, and yet notwithstanding that for as much as they see what God hath done, they aught to be amazed at so great wisdom as is showed there. If we were put to the building of a heaven, at which side would we begin? Nay, if it were but the making of the body of some one Star or Planet, could we bring it too pass? Now, there is a great number of Stars, and therewithal great diversity in them, & moreover great distinction and distance betwixt them: yea and the Planets are placed in such order, as that the Moon is nearest unto us, the Sun far above that, and other Planets yet far above the Sun, and again the Stars of the sky hold the highest room of all. Considering then that there is such variety in the heaven, which of us were able to compass it in his understanding, so as he might by parcelmeale set forth all the courses and order of them, in such wise as we see them? and therefore not without cause doth the scripture say, that the Stars are (as ye would say) the hosts or armies of heaven. For God hath there a furniture which aught to astonish us all. Sigh it is so, let us learn to honour God: and for as much as he showeth so infinite wisdom in the things that we see in the skies: let us acknowledge that he hath wrought above our capacity, yea even in such wise as it is great wisdom in us to of the things that are seen with our eyes, that is to say, to know the reason of them and to refer them to a right end. Now it followeth not by and by, that because we have a thing in estimation, therefore we be able to do it ourselves. If we look upon a singular piece of work, we shall be constrained to commend him that made it (I mean even among mortal men:) but yet doth it not therefore follow, that we can do it as well as he: but contrary wise the same welliking of ours is a record that we understand nothing at all of it in comparison. And now let us come unto God. Is it enough for us to commend him as a person that hath made an excellent piece of work? Not: but we aught to be ravished at his doings. seeing it is so, let us come back to this point: namely to submit ourselves wholly unto him, and not to attempt any thing above our ability, nor to be hasty in judging as we have been wont to be. It is said immediately, who is he that shall restrain [or stay] the barrels of heaven? The clouds are so terrned, not only in this text, but also in the Psalm, to make us understand Gods wonderful power in holding back the waters as it were against their nature. For we know that the water sheddeth and sinketh downward, because it is of a heavy nature. And yet for all that, the waters are hanging in the air, and stay there nevertheless. And whereof cometh that staying, but because God holdeth them fast shut up, as it were in barrels, tons, or tubs? For the Hebrew word that is set down in that place, betokeneth properly a Tub or a water pot. Ye see then that the clouds are as it were Gods vessels, (how be it not made of wood or of earth:) and without any thing to hold them in, Gods only commanding of the waters too keep themselves there, sufficeth to make them stay there. And here withal it is showed us also, that it standeth us greatly in hand that God should so shut up the heaven, that it might not rain continually. For what a thing were that? The earth should be always in one clod, and men could not sow. Likewise on the contrary part, if there should come no Rain at all, the Earth would be to hard, so as it could yield no fruit, but would become like iron, so as men could get nothing out of it. Now than it is needful that God should make it to rain in convenient season, and that he also should reserve some time for fair weather. We see it, and we think it a thing worthy of admiration: and must we not then be overfrowarde, if we glorify not God by confessing that it belongeth to him too order all things according to his will and that it belongeth unto us to accept all his doings for good and rightful, even with acknowledging the weakness of our own wits? For whosoever presumeth to murmur against God, maketh himself wyzer than he even in despite of him. If we yield God his deserved praise by acknowledging our own ignorance, we will take good heed that we judge not of his works. And so we see whereunto all the words tend that are alleged here. Also it is said here expressly, that it is not in us to send forth the lightning, or the Planets, or storms to have them in such wise at our commandment, as they should say, lo here we he. We may well command the Sun and the Moon: but can we 'cause them to make ever the more haste? Can we either hinder or further their course a whit? No. Seeing then that we perceive that by the one commandment which God gave at the creating of the world, when he said, I will have the Sun to reign over the day, and the Moon over the night, and that there shall be a diversity of seasons, as Spring-time, Summer, Winter, and so forth: I say, Sigh we see that by this only one commandment the heaven maintaineth his course, and keepeth a perfect order as can be: aught not we to confess that it belongeth too God too govern all things, and that if we take not all his doings in good worth, there is a devilish pride in us which shall not scape unpunished? Therefore let us weigh well this speech, where it is said, that wet can not send forth the Planets, Thunders, and Lightnings. True it is that josua did once stay the course of the Sun by saying, Sun, stand thou still in thy place, and go not forward. But did he that by his own power? Nay rather, God showed in the mouth of a mortal man, how mighty and effectual his word is. josuaze words were but a sound that vanished away in the air: but for as much as he spoke them by the authority of God, and attempted not any thing upon his own head, the Sun could not but obey him. Then if the Sun obeyed a mortal man's voice because it was the commandment of God: is it not a much more mighty thing when God hath in his own Majesty, in his glory, and in his everlasting Being, spoken and settled the course of the Sun and the Moon. and all the order of heaven? Therefore if we mark well these words to our own profit, they will make us exalt our God as he is worthy, and to submit ourselves wholly unto him, and to hold all our conceits and thoughts captive, to the end we take not upon us more than is lawful for us. And surely it is too no purpose for us too start out of our bounds against him: for it is said here, that the Planets and 〈…〉 will not say here, I am. Aught they to be 〈…〉 commandment? When men will needs take more upon them than is meet for them, when they will needs work spite against him, yea and when they leap so far out of square as too blaspheme him, can they change any thing in the order of nature? Can they make the Sun, or the air, or any part of the world to stand in awe of them? Is there any creature that will move for them? God therefore doth mock at our folly and pride in speaking after that manner. On the contrary part, we see that the Sun and the Moon and the Stars do say unto him, lo here we be. For without speaking they do whatsoever God appointeth them. They have nother wit nor understanding: and yet for all that, they be led by a secret inclination to execute gods will, and what so ever he bade them at the creation of the world. Sigh we see this, aught we not to reverence the Majesty which even the senseless creatures obey? You see then what we have to gather upon this saying. Now it followeth consequently, that it is not in us to hunt the pray for the Lions, and too feed the lions whelps their fill: nor to give the Ravens whereon to feed and to nourish their young ones when they cry unto God. We know what manner of feeding the Lions and other wild beasts crave. It is not a two or three morsels that will satisfy them, but they require much sustenance because they be beasts that devour and swallow up much. Now who is he that can find them provision? True it is that a Prince may well keep some Lions for his pleasure, or some other wild beasts: but what Prince is able to find food and sustenance to all the Lions in the world? now were there nothing else but this, that all the wild beasts (as we see) have wherewith to sustain them, and specially of God's provision: is it not a sufficient miracle to stir us up too acknowledge the goodness of God? But we shall see Gods meaning in this text yet better if we have an eye to ourselves. What letteth the Lions and other wild beasts to devour all the men in the world? How happeneth it that we be not a pray to them? If God should let loose the Lions, Bears, Elephants, and all other wild beasts which are many in number and of divers kinds: I pray you should we not be destroyed out of hand? what is the cause then that the Lions are satisfied (notwithstanding that they have need of great nourishment) and that therewithal the world is preserved and continued in his state, but for that God provideth a remedy for the matter? According also as it is said that the light of the Sun driveth away the wild beasts, and maketh them to get them to their dens, that men may have liberty to go about their business. For if God should not shut up the wild beasts after that manner, and give men the earth to traffic and labour upon, what a thing were it? Should we have any one corner to hide our heads in? Ye see then that the thing which is meant in this text, is that if God gave not the Lions their food, all men should be quite and clean rid off from the earth, and all should go to havoc and destruction: and that Gods working after that manner compelleth us to commend his gracious goodness, in that he pitieth us; and holdeth us under his protection so as we perish not, as we must needs have done if he had not a fatherly care too preserve us. True it is that sometimes Lions may well devour men, and that happeneth chiefly in the desert Countries and in the hot Lands where there is great store of wild beasts. And when it cometh so to pass, God warneth us thereby, that the same mischief should be universal, if he provided not otherwise for it. For when we see that wild beasts devour men after that sort, therein we have fair lookingglasses. Whereof is it long that they follow not on forward, and that they range not out unto men's houses, and consume not all? Must not the setting of that stop in their way needs be of God's hand? It is not man's policy that preventeth it. So then, let us magnify our God for vouchsafing to feed the wild beasts in such wise, as we live in the world and enjoy the benefits that he hath bestowed upon us: and furthermore upon the reading of this text, let us remember also how it is said in the four and thirtieth Psalm, that although the Lions be so strong and seek their pray with such violence, yet they suffer hunger: and although it pass man's power to satisfy them and that they suffer hunger: yet will God always nourish those that are his. And this comparison is well worthy to be marked. For if God feed the Lions which are wild and terrible beasts, yea and irksome to our nature: how shall he not feed men which are created after his own image, and whom he termeth his children? Specially, aught they to doubt that he will nourish them, when they call upon him as their father in true faith, and when his holy spirit reigneth in their hearts? Think we then that God will forsake us if we flee unto him for refuge, seeing he feedeth the wild beasts, and giveth food to the Ravens, as shall be said anon? So then we see that this serveth us to double use. The one is, that we must hold of God's wondered goodness in that he provideth food for the Lions and all other beasts, so as we be preserved in the midst of them: and the other is, that if God feed the Lions and wild beasts: it is much more likely that he will be careful to feed us, because we be his children: and that seeing he commandeth us to come unto him, and to seek him he will deal us our ordinary bread, and feed us because we have not any thing but that which he giveth us. This in effect is the thing that we have to mark upon this text. Now it is said immediately after of the Ravens, That God feedeth them, both them and their young ones, when they cry unto him. True it is that the little birds have not understanding to cry unto God, nother have they speech to speak with, and much less are they led in that case by true faith: but yet notwithstanding for as much as they lack food, and have no means to sustain themselves in this world: therefore it is said that they cry unto God, according as it is said in the Psalm, where the self same manner of speech is used. And this saying aught too be weighed well, for it is a great confirmation of the things that have been said: that is to wit, that if God feed the wild beasts which howl and cry and bray without knowing that there is a maker which should nourish them: what aught they to do which are sure that God who hath set them in the world, reserveth to himself the office of maintaining them, and of giving them what so ever they have need of? Think we that he will fail them? Again, let us first of all mark what is meant by this word Cry, The ravens birds do cry unto God. Why so? Not for that they cry in faith or understanding, not for that they pray as men are taught to do: but for that they cry for want of means [to help themselves.] Behold then, the ravens birds are a hungered, their dams fly abroad to seek their prey, and sometimes they find none. In the mean while their young ones are half starved, and no body provideth for them. Now is God fain to put to his helping hand, whether it be by giving them worms to job at, or by some other secret means. Thus ye see how the young Ravens do cry unto God. The like may be said of all other beasts: namely that when they be helpless, they resort unto God: not that they do it of any understanding, but the case is such as they may well wander in the world, & be still destitute of all succour, so as there is no shift but that God must reach out his hand, and of his goodness give them the thing they have need of. But now let us return to the foresaid comparison between ourselves and the brute beasts. For seeing it is said that God showeth himself [bountiful] when the beasts are destitute of natural means to help themselves, and that it is all one as if they repaired unto him: what aught we to do? For although we have abundance even till we be ready to parbreak our goods up again: yet must we always understand that the things which we have are given us of Gods own hand: and if we happen to suffer penury and want, we be so much the more provoked to repair unto him. Therefore men must not shrink back, nor chafe upon the bridle when they found themselves destitute of help. What must they do then? Let them think thus with themselves: behold God calleth us to him. And in good sooth he declareth and protesteth that his mind is (after a sort) to provoke the beasts to repair unto him, and therein also to show himself to be the [sovereign] governor: for otherwise he should leave nothing in the world, but all should lie waist: how much more than aught I to repair unto him? Now then let us mark well, that whensoever we want provision, so as we wot not where to become or which way to turn us: it is as much as if God told us that it is his charge to give us whatsoever is meet for us, & that by the same means he will have our whole trust settled in him. And when we have such belief and inward feeling: prayer and supplication must be matched with it out of hand. For whosoever braggeth that he waiteth for his sustenance and food at God's hand, and yet in the mean while vouchsafeth not to call upon him for it, doth he not show that there is nothing else but hypocrisy & leasing in him? Therefore faith must stir us up & drive us to call upon God, to the end we may confess him to be our foster-father, and receive our food as it were at his hand, and upon the receit thereof acknowledge ourselves to be nourished by his mere goodness. Thus ye see after what manner we aught too put this text in ure. Furthermore it behoveth us to come yet to a higher comparison: which is, that sith we understand that God feedeth our bodies after that sort, it is much more reason that we should also seek the nourishment of our souls at his hand. Although we had meat and drink in this world, and we needed no more but too bow down our heads to be filled with it: yet is the food of our souls too precious a thing too be found here below. Nevertheless, even the corruptible food is given us by Godshande, and he showeth expressly that it is he only too whom it belongeth to feed our bodies in this present trasitorie life. So than it behoveth men to repair unto him, chiefly when they will be fed spiritually. And if we have not this consideration & skill with us: the young Ravens, the fowls of the air, and all the beasts of the world must be witnesses and judges to condemn us: for God showeth us as it were to eyesight, that he calleth them to him when they be succourless. And if he call the brute beasts too him, so as he do his office in their behalf: aught not we to have a right mind and true belief towards him, so as we may be thoroughly persuaded that we shall not be disappointed in demanding of him whatsoever we have need of? This is in effect all that we have to remember in this text. Now it is said afterward, knowest thou the time when the wild Goats or the females of them do kid? knowest thou the time of the Hinds, or how they bow themselves at their Caluingtyme? Truly the example of all mankind which we have in ourselves, aught to be enough to reprove men's folly in being so selfewize as to take upon them to reason with God. For if a man should ask them, how wart thou created or begotten? How wart thou carried and nourished by the space of nine months after thou wart begotten and hadst taken shape in thy mother's womb? How camest thou out again in the end? Couldst thou answer directly to all these things? They would stand abashed. So then man (without stepping a whit from himself) shall find it more than sufficiently proved, that God worketh wondrously in his begetting. What a thing is it, that a little creature should be engendered, yea even of corruption and filth, and yet notwithstanding receive such shape as we see fashioned in our bodies? Again, what a thing is it that the child should be nourished in uncleanness and infection in his mother's womb even among all the excrements: and yet notwithstanding receive sustenance and grow so big as to find means to come into the world? what manner of things are all these? Are they not such excellent miracles of God as we aught too be ravished at them? And therefore (as I have said already) we needed not to be sent to the wild beasts, nor to the Hinds, nor to the Sheegoates, it had been enough if every of us had considered after what manner he was borne and nourished in his mother's womb, and how he came out from his mother into the world. Nevertheless it is not without cause that God sendeth us too the wild beasts. And why? For women have yet some help when they come to their deliverance: they have other women to do them service, and one of them can secure another. Again they be taught by custom and experience, and they keep themselves from dangers: they consider what is expedient for them, and prepare and furnish themselves aforehand. Ye see then that the same aught to be esteemed a greater miracle in the brute beasts than in women. For when the poor beasts are great with young, they know not what they bear, only they feel a cumbersome burden, they may be grieved, they may rush their bellies against something to make their young ones slink, and the struggling of their young ones within them may after a manner cast them in despair. Howbeit God preserveth them in such wize as they keep their fruit: and although the same be heavy and troublesome to them, yet is it preserved as it 〈…〉 by miracle. For it is seen that the red Deer, (I ●●●ne the Hinds,) cannot endure their own fatness▪ in somuch that if they grow too fat, they fall to fasting: and it is a property of theirs that they cannot bear with any thing that hindereth them: and yet notwithstanding they carry their young Calves still, yea even with great pain: and specially it is reported of them, that they have exceeding great pain and grief in calving: according also as mention is made thereof in this text, where it is said that they how themselves as though they should clive asunder, and strain themselves exceeding sore. True it is that women also are sayne to strain themselves: but the straining of the Hinds is greater: in somuch that they which have had skill of the secrets of nature, say they are fain too use a medicine, which is the taking of a certain herb to help themselves withal, and that otherwise they should stand at a stay, if they took not somewhat too haste their delivery. We see then here how it is not for naught, that God sendeth men too the Hinds and Sheegoates (for the kind is not altogether certain, but that is no matter of importance.) And why? For it is a strange case that the beasts which know not what they bear, should notwithstanding have the wit too bear out the burden and to fence themselves against it, as though God had taught them, or that it were said unto them, it behoveth you to preserve your own kind and offpring. Seeing then that the beasts have such an inclination, is it not God that worketh it from above? For what would become of them if he governed them not? Again, when the beasts come to be delivered, their brutishness is such, as it is no telling of them that they must keep themselves quiet, and that they must have young ones, and that they shall be glad of it, as it is said unto women that they shall have whereof to rejoice when they see a man-child borne into the world. None of these things can be said too the beasts, for they know not what shall pass out of their bodies, nother can they tell whither the thing which they carry shall burst their bellies and make their bowels fall out. And yet notwithstanding they keep it still, & afterward when they come to the bringing forth their young, they know how to remedy their needs, without any succour. They make their young ones clean, and for all the pain that they have had, yet do they go abroad after them, so that they miscarry not through their default. Seeing then that we perceive all this: have we not 'cause too magnify our God? And specially when we consider the diversity of beasts, and yet see that they multiply after that manner: I pray you is it not proved too our faces, that God stretcheth out his arm and worketh by way of miracle? Need we to go to school to understand it? Need we to be of high capacity, or to have the matter debated with great and profound reasons? There is not so slenderwitted and ignorant a person, but he knoweth as well the begetting of men, as the engendering of cattle and beasts to be a miracle of God, and that God's hand must needs be perceived there, according also as it beareth the whole sway. And in knowing this, aught we● not also too wonder at the goodness of our God, which extendeth itself even too the brute beasts? When we see him pitiful in that behalf: aught we not too glorify him for the same? O 〈…〉 we not at leastwize too yield him the sacrifice of praise, when we see his power and wisdom? Lo how the ignorantest are convicted of unthankfulness, if they set not their mind too the considering of God's wisdom, power, justice, and goodness which show and utter themselves evety where, yea even toward the brute beasts. Now although mention be made here precisely of the Hinds and of the she rockegoates or other wild Goats: yet have we a general lesson to gather of all beasts: namely that God must needs stretch out his hand in guiding the said order when he intendeth too multiply living creatures, and that by his guiding thereof they have offspring and increase, and that without the some guiding, all things would come too horrible confusion. And specially sith we know the said secrettes, how there are peculiar difficulties in Hinds over that there are in other beasts, as I said afore, and that therefore God giveth them the skill too seek out the said herb: Let us profit ourselves by that knowledge. And who hath been the Physician of the Hinds? In what school have they learned the skill to seek out an herb, and to know that it is expedient for their delivery, and for the voiding of their young ones out of their bodies? Who hath showed it them? Who hath been their teacher? Aught not God to be known and glorified in this case? So then we aught to mark well these particular kinds that are set down here before our eyes, wherein God's glory showeth itself lively. But yet must we also gather this foresaid general lesson, that God worketh throughout, as shall be said hereafter of the Eggs which fowls do lay, and whereoutof their young birds do come: for even there also must God's providence be acknowledged. Howbeit when we have so applied our whole endeavour to consider God's doings in the wild beasts, it behoveth us also to come back to ourselves. For the chief point is that men should know God's goodness, power, wisdom, and justice according as they be showed unto them, and as they perceive them and are partakers of them. Therefore whereas it is said here, that the calving time of the Hinds is not known unto men: that is to say, that it is not in men to appoint it: let us understand that we must not try masteries with God, in going about too wrest ourselves out of his subjection. And why? For before we were borne, God hath showed that our life is not in our own hand, but at his order and disposition. It is well enough known how long time Hinds do go with calf, and men may judge it by certain conjecture. Not that men do look so narrowly to it: but if a man mark from the time that the males and females go to rut, he shall find that they go full eight months. Very well, their caluingtime then may well be known. But here it is said, knowest thou the Calving time of the Hinds? Yea: for that is not to the purpose that God speaketh: but yet hath he so ordered it. It is not for us to know how long the Hinds should go with calf: that is to say, it is not we that have appointed them either their months or their days. We be skilful folk. Now then, seeing that God will have the Hinds to go with calf full such a time, and that when the term is expired, he delivereth them, giving them helps and guiding the matter as he himself hath ordained: It behoveth us to conclude thereupon, that he hath reserved the Lordship of all beasts to himself, and that in as much as he fed them in their dams bellies, he holdeth them in subjection after they be come forth, so as he guideth them at his own pleasure. And when we have so thought upon the beasts, let us come too ourselves. I would fain start out to play the suttleheaded fellow, in replying against God, saying: why doth God deal thus or thus with me? Why doth he not send me mine own desires? But when we enter into such murmurings to lift up ourselves after that fashion against God: let us come back to our birth and say, Alas how camest thou out of thy mother's womb? who took thee out of it? True it is that there were helps: but yet must we come too that which is said in the two and twentieth Psalm, that it was God's hand which took us out of our mother's womb. All the women in the world may beat their brains about it, but they can do nothing in that case, except God work with them, even by a wondered power. Therefore if we do no more but think upon our birth, we must needs stroupe to say, Lord, before I came into the world thou didst well show that I was in thy guiding. For in what case was I when thou tookest me out of my mother's womb, yea and of all the while that thou didst maintain me there? Were it not a passing strange thing, if the shetting up of children there, were not an ordinary▪ matter among us? We live by the air: and whensoever we cannot take breath, by and by we be choked out of hand▪ the life of man consisteth in his breath: do but stop our breath, and we be dispatched immediately. True it is that the little babes have some vent too take breath at in their mother's womb: but whereby? even by the navel. And in the mean while, wherewith is the child sustained? with all manner of corruption: he lieth there among all manner of excrements, and all kind of wretchedness: in somuch that if it be considered how he is borne there by the space of eight months, and how he is maintained: a man may see Gods mighty hand, yea and that so passingly, as we must needs be amazed to think upon it, and acknowledge that it is God which governeth all things and which hath the ordering of us all. And if we be not moved with such and so mighty works of God, and stand astonished at them: I pray you must we not needs be worse than hard-hearted? And if we will not be touched by our own record, the brute beasts must condemn us, and bear witness against us at the last day. So then let us learn to profit ourselves by this doctrine, specially to confess that God is wondered in all his works, and that the order of nature is such a tootingglasse, as we must needs be ravished to wonder at the knowledge of the things that are seen there. Howbeit let us always knit it up with the bridling of ourselves, knowing for a certain that we be not of power, wit, and capacity to judge of God's doings, and therefore that we must not shall to controlling of him, to ask why this or that is done. Not: but let us understand, that when soever we go about to found fault in his doings, we shall be confounded, yea and be driven too perceive our own ignorance and weakness, even too our undoing if we presume to advance ourselves beyond our bounds. Then sith it is so, let us learn to be contented with that which it pleaseth God to reveal unto us, and let us restrain ourselves from this devilish overweening which we see to be in some men: specially when the case concerneth matters that pass our capacity: like as when it is said that God doth so dispose all things, as it is not for us too find fault in any of his doings, notwithstanding that all be guided and performed by his providence. Hereupon some do reply: as for me, I cannot believe it: for I understand it not: and therefore I conclude that it is nought. How now thou unhappy wight? wilt thou shut up God in so small a room as thy foolish brain is? It is all one as if thou shouldst say, I believe not that there is a God, except I may see him before mine eyes and as it were between my legs. And what a dealing were that? But we must not do so. We must not presume to draw down God's majesty unto us: but it behoveth us too mount up aloft and too sand up our wits thither, to honour the incomprehensible greatness that is in him. Yea and we must mount up thither with humility, without presuming any thing of ourselves, but rather acknowledging that we do nothing but creep here below. Thus ye see how it behoveth us to put this doctrine in ure, according also as it is set before us to the same end.  
Now letus fall down before the face of our good God with acknowledgement of our sins, praying him to open our eyes, that we may learn to perceive how we aught too be so beaten down in our wants and wretchedness, as we may be clearly bereft of all pride, so as we attempt not too waunt ourselves, nor too challenge any thing at all unto us, but that we acknowledging that there is no goodness in us, and that we be altogether unprofitable, may resort to our good God to receive power and strength at his hand to follow his will, to the end that in walking according too the same, we may be brought too yield him praise and thanksgiving. And for the doing thereof, it may please him too tame the pride that is in us, and which hindereth us to praise him as he deserveth, to the end that being all of us made clean, we may return unto him with one common accord, framing ourselves pe●sably unto his word. That it may please him to, etc.    


The. Clij. Sermon which is the second upon the xxxix Chapter.  
8 Who hath set the wild Ass at liberty, or who hath loozed the bonds of the wild Ass?  
9 It is I which have set his house in the wilderness, and his dwelling in the salt places.  
10 He laugheth the multitude of the City to scorn, he heareth not the cry of the Extortioner.  
11 He seeketh out the mountains for his pasture, and searcheth after every green thing?  
12 Will the Unicorn serve thee? or will he tarry at thy crib?  
13 Canst thou tie the said Unicorn with his line, (to labour) in the furrows? or will he break the clods of earth in the valleys after thee?  
14 Wilt thou trust him because his strength is great, and yield up thy labour unto him?  
15 Wilt thou believe that he will bring homethy corn, and gather it together into thy barn?  
16 Hast thou given the Peacocks their goodly wings, or feathers to the Storck and the Ostrich,  
17 Which leaveth her eggs on the earth, and maketh them hot in the dust:  
18 And forgetteth that the foot may tread upon them, or that the beast of the field may break them?  
19 she showeth herself cruel towards her young ones, as though they were not hers, or as though her labouring were in vain, without any fear.  
20 For God hath deprived her of wisdom, and not given her understanding.  
21 When time is, she mounteth on high, and scorneth the horse and his rider.  
IF we had no more but some one only kind of thing to look upon in the whole world: yet aught the same to suffice to make us too give glory unto God. For there is not anything wherein he showeth not himself such a one towards us, as we be compelled too honour him. But God perceiving men to be still too negligent and slow in knowing him, purposed too stir them up with such variety, as they should no more excuse themselves of their not knowing him, after they had seen the infinite number of things that offer themselves to our sight both above and beneath. I say that if a man did but only think upon himself without passing any further, he should well have wherefore to magnify God: or else if he looked but upon any one kind of creature, we may say the like. But if we make our circuits and discourses, & after we have seen God's glory in one part of the world, we turn our eyesight too another, and make as it were a numbering or perusing of his creatures: it is certain that we must needs be then moved, too confess that there is such a perfection in his works, us we be not able to magnify him sufficiently. Lo why God doth here set us down many sundry sorts of them. Not that here is a perfect story and full reckoning up of the properties of living things: but yet notwithstanding, in the examples that are set down here, we have so much as aught to suffice us: like as now when mention is made of wild and untamed Asses, God sayeth it is not for us to give them liberty. It is all one as if he said, that when we behold the wild Asses, we must think that if all the whole world were gathered together, they could not give the wild Asses such a nature as they have. Therefore let us confess that God hath disposed all things above our ability and power, and that our finding of fault with them cometh of too foolish rashness: and that there is no more for us too do but to life v● our eyes too honour him, which showeth us so infinite a power & mightiness. After mention made of wild Asses, he speaketh of Unicorns, or some other such kind of beast: how be it men commonly agreed that it is the Unicorn which is spoken of here. It is said, that the Unicorns will not be in subjection to us, and that we cannot occupy them as we do Oxen and Horses and Asses: nor by any means tame them, that they might till the ground, or draw home our corn into the ●●●ne, or unto the threshingfloore. Sigh it is so, let us understand that it is not for us too overrule God's works: we may well strain ourselves to it, but we shall never bring it to pass. For if we cannot tame a wild Ass or some other wood beast: how shall we rule the whole world? And if we cannot do that: how dare we lift up our neb against our maker, who hath ordered all things with such wisdom, as no fault can be found with him? Finally he speaketh of Peacocks and Ostriches, or else (as some have understood it) of Storks. Howbeit although the Storks are spoken of in the second place: yet notwithstanding, the things that are added in the end, cannot agreed but to the Ostriches, that is to wit, that they despise the horse and the ●●●seman by reason of their swiftness: and again that they forget their eggs, and are so foolish that they lay them in the San●e and think no more of them. There is then a great fondness in that soul, which agreeth to the Ostriches rather than to the Storks. So then the effect is, that if one mirror of God's glory be not able to content men: at leastwise the great variety that showeth it self everywhere aught too stir us up and move us to seek God, and too submit ourselves too him when we have found him, yea even with such obedience, that although we perceive not the reason of his works: yet we may not cease to hold ourselves as prisoners, so as we grudge not against him in any wise. Now let us come to every part. Where the wild Asses are spoken of: it is said that God untiedt them and setteth them at liberty, and that they go to seek feeding in the mountains, and that they devil in wildernesses and salt places: and that therewithal they scorn such as are in Cities and are subject to tallages, imposts, and such other charges. The wild Asses know not what any of these things mean: for they have a free state. Now when God speaketh after that manner, it is to rebuke men for setting by themselves, and for forgetting their own state. For most men are underlings, and yet we see how they brag themselves, so as it seemeth to them that the earth is not worthy to bear them. And whereof cometh such overweening? For if they compare themselves with the wild Asses, they shall found that the Asses have a more desirable thing than they have, that is to wit, liberty or freedom. Every man confesseth freedom to be the chief benefit that we can enjoy. But so it is, that we be in bondage, and the wild Asses are free. And yet notwithstanding we fall to boasting, and bear ourselves in hand that there is such an excellent worthiness in us, as we aught to be carried above the clouds, and God aught to reach out his hand too set us upon his shoulders. Thus see we the folly of men in that behalf. And therefore let us mark well that God meant here to humble us, and to correct the pride that is in us, because we cannot refrain from esteeming ourselves beyond measure. And why is that? Because we think not upon him, nor upon his works. Howbeit we need not mount so high as unto his majesty to humble us: the very beasts can teach us and be our schoolmasters: for we be not worthy to have other teachers than them. Nevertheless it might be the maunder whither the wild Asses are to be preferred before m● for that they roam abroad every where, and are not hold in awe or subjection, nor can be tamed by man. The answer is, that if men had continued in their uncorruptness, they should have been subject too reason, not as in the way of bondage, but every man should have had such rule of himself, as God should have reigned everywhere: there should have needed no laws, no justicers, nor no sword too have executed men for doing evil: there should have needed none of all those things. For every man should have been as a law and rule too himself: he should have had God's law printed in his heart. And such a willing subjection should have been more noble and excellent, than all the dominions in the world. But for as much as we be corrupted, it behoveth us too be hold in thraldom: for therein God showeth us that we be not able to rule ourselves, sith he will have us too be brought under awe of others. And not only by laws and civil order are men held under the yoke▪ but also God suffereth hard and cumbersome charges to be laid upon them, according as we see druerse times that when tyrants bear sway in the world, they be so far off from being fathers too their subjects: that they vex them, pill them, poll them, and bite them as much as they can. In this behalf than our state serveth as it were too shame us: and God teacheth & telleth us that the beasts in some respect have a better time than we. Yet notwithstanding it is not to be said, that God hath in all respects so utterly rejected men, that the beasts are in better case than they. For we see that when he compareth his people of Israel too a wild Ass by his Prophet Osee: it is too show that there was nother reason nor manhood in them. Thou wilt be alone by thyself (sayeth he:) that is to say, I cannot tame thee. For our Lord intendeth to hold us in his flock, and when we have his word, his meaning is to play the teacher among us. Now if we cannot abide to be governed by his hand: it is against kind, and we show ourselves to have an unamendable nature. Moreover it is certain that in this subjection which God hath laid upon men, we see still some print of his goodness, so as it is much more for men's behoof to be subject, (yea though they be handled amiss and rigorously) than for the wild Asses to be so untamed, and too stray abroad in the mountains. For in the mean while men are warned of their sins when God chastizeth them roughly and with main blows: and his so doing is too draw them back too repentance. And again, whatsoever come of it, he showeth them that there is a difference between good and evil: whereas the Asses are let alone still in their brutishness. Then let us learn, that whatsoever subjection God hath laid upon men, yet hath he not ceased to use continual goodness and favour towards them Howbeit, the warning that is given in this text, tendeth to this point, that if men will needs be proud and make too great account of their own worthiness and nobility: they deserve well to be sent to the wild Asses, and that God should mock them, saying: Go to, what are you ye wretched souls? For it seemeth to you that I aught not to reign any more over you, but that you aught to be fellowlike with me. But yet for all that, you shall be subject too many charges, ye shall not be able to live together without many troubles, complaints, and outcries, and every man shall stand in doubt of other: according as we see that men cannot live one with another, but there shall be mistrust and heart-burning, and one shall do another wrong by guile, still practising one thing or other, and indevering to overcome their enemies by treachery and maliciousness, so as they be full of poison, and grind their teeth when they see they cannot redress their own harms. Lo what the state of men is: and in the mean while the wild Ass' sport themselves in the mountains, seeking for pasture and scorning all the policies wherewith men tire themselves so much. Then seeing it is so, let us learn too set less by ourselves: for the wild Asses that wander in the mountains must teach you your lesson, and make you to perceive that ye are not such as you ween yourselves, that you should make such vaunting. Now we see after what manner it behoveth us to apply this text to our instruction. On the one side let us understand, that God intendeth to humble us by the example of the beasts, too the end too sub due all pride in us: and on the other side let us consider, that although our state be in some respect worse than the state of the br●te beasts: yet notwithstanding God never ceaseth too hold on with his graciousgoodnesse towards us, and too turn the evil into good. In somuch that whereas we have not a free and unbridled life in this world, by that means we be taught to come so unto him, as the subjection of men becometh better than the liberty of the beasts, and our being in bondage is more for our behoof, than it is for the beasts to stray abroad without master or restraint, or without knowing of any law or aught else. Thus ye see how on the one side we have to consider of God's grace: and on the other side, to stoop, that we exalt not ourselves in our own worthiness: but understand that our Lord subdueth us too himself. Now after that mention hath been made in that sort of the wild Asses: by and by there is speaking of the Unicorns, which is a matter like unto the other. God sayeth that the Unicorn cannot be tamed: that we cannot use him to our commodity: that although be be strong and light, yet will be not till the earth at our pleasure, nor draw the plough, nother will be draw the cart to bring home come into the barn: too be short, he is not too serve man's turn, but altogether for himself. Hear we have to note, first of all, that whereas the beasts do us service, it is because God tameth them, and putteth them into our hands, to the end we should enjoy them. And for proof thereof, why doth a horse suffer himself too be ruled by a man, and draw the plough or the harrows, and carry a rider or other burden on his back? How happeneth it that men do break Mules, Asses, and Oxen? For a horse is strong enough to withstand a man, and we see he is a stout and courageous beast. How then doth man get the mastery of him? And surely if a man were not acquainted with the taming of Oxen, their horns were a terrible thing too look● upon: the very shaking of their head were enough 〈…〉 abash a man: their great eyes and thick necks [would aghast him:] and if they should bend their horns at him, they were enough too run him through if he came near them. Again we see what huge bodies they have. And how could men have any use of them, if it pleased not God too give us the mastery of them? For as well might the Unicorns be tamed as horses and oxen, if God had not given them that [diverse] nature. So then let us behold God's goodness in applying those beasts to our service, which otherwise were able to amaze us with their only look, so as we durst not come near them. A little child will rule oxen, in somuch that when they be accustomed to the yoke, he shall keep them there with a little stick, he shall make them bow down their thick necks, and stoop with their broad horns, and (to be short) he shall wield them in such sort that whereas they were able too bear down all things afore them, there shall be no resistance at all. Sigh we see this, let us acknowledge that God hath showed himself bountiful towards us, seeing he hath after that manner made such beasts subject to us, as were able to have made us afraid (as I said afore) and will nevertheless have them apply themselves too our service, so as men may tame them. Behold, the Elephant is tamed, which is a passing terrible beast: for the very look of him overcometh all other beasts. Truly he is as a mountain, and seemeth too serve of purpose to destroy us: and yet notwithstanding▪ when he is subdued, he becometh after a sort tame: not that he keepeth not still some incling of his own kind: but yet is it a wonder to us that man can after some manner overmaster him, and make him too serve their turn. On the contrary part, the Unicorn being but a small beast, and having no more but a certain nimbleness in him, keepeth always his sturdiness, in somuch that all the men in the world cannot by their cunning and strength bring him to subjection. Sigh we see this, let us be convicted at leastwise by such comparison. And when we have learned to acknowledge God's goodness in that he applieth the beasts to our use and profit, which do us service: let us mark also on the other side, that it were not in us too rule a Snail, (as ye would say) if our Lord did not give us power over him. True it is that at the Creation of the world all beasts were given unto Adam to have Lordship and dominion over them. But we have lost the possession thereof in that we be gone away from God, like as when a subject committeth any lewdness or treason against his Prince, his goods are forfeited and he himself is quite out of favour. Even so is it with all men. For we should have reigned peaceably over all beasts, if we had not been unthankful to our God, in breaking the allegiance which we aught unto him. That then is the cause why we be bereft of the Lordship and sovereignty which was given us over all beasts. Now seeing that the beasts should rise up against us, and we could not enjoy them, but that God reserveth the use of them unto us, yea and subdueth some of them too us according as we have need of them: thereby we be warned, that it is an exceeding great madness for us too lift up ourselves against our maker, and that the beasts can well overmaster us if need require, and God needeth not to arm the Lions or Unicorns, but can give us battle by lice and fleas if he think good, and so make a scorn of all our pride. Therefore seeing that sometimes we cannot by any means rule the beasts: let us remember from whence the same cometh: that is to wit, from Adam's sin and our own naughtiness, in that we be stubborn against him that had made us Princes of the world, and put all creatures into our hand. Let us consider this and be sorry for our sins: and as often as the wild beasts do us any harm, let us be think us thus: Behold, God showeth us our own wants: and thereupon let us pray him to grant us the grace to obey him in such wise, as we may bear his mark, that the beasts may know the power which he hath given us as his children: and yet for all that, let us assure ourselves that he intendeth too hold us always in awe. Lo what he have to mark in the second place. But now a man might ask a question, why God keepeth still such kind of beasts, seeing they do men no service. For it should seem that the cause ceaseth why God should nourish them any longer: but let us mark, that they cease not to be as bentifying of this world, to the end that men might behold the majesty of God in them. And that is one reason sufficient enough of itself. Again (as I have said already) they serve for our learning: God showeth us diverse sights in them, to teach us by that variety to understand his power, goodness, and justice the better. On the other side, they are a good instruction to us, because that sith we cannot have the use of them, we must not presume too exalt ourselves to high. For even the very horses and oxen would rush against us and overrun us: in somuch as although God have put them under us, and will have them to serve us: yet notwithstanding now and then one stroke of a horses foot is enough to slay a man. Sigh we see this, have we not always a good lesson to shrink in our heads, and to give over the making of too great braveries? Ye see then what we have to bear away here. Furthermore whereas mention is made of the breaking of the cleddes, and of tilling of the ground, and of carrying the corn into the barn: it is too the end that men should be the better warned, that they had need to be provided of many helps at God's hand. We could not continued in the world, if we had not meat and drink: we could not live two days, if we were not nourished. And who is he that giveth us bread? Are men so able of themselves as they can till the earth alone? Not: they may well employ all the strength of their arms, and they may well dig and delve: but alas, all that is not enough too make the corn grow for their sustenance. And who shall cloth them while they be tilling of the earth? where shall they get coats, hozen and shoes? who shall furnish them of all their necessaries? for we see we be subject to so many things, that only meat and drink will not serve our turn. What a number of helps have we need of too maintain us in this wretched life? considering then that God had need too give us such an innumerable sort of helps: let us therefore think upon the great number of benefits which he hath bestowed upon us: as in that he hath ordained horses and oxen to till the ground for us, and to bring home the corn into our Barns, and furthermore given us such skilfulness, that when we have done amiss, by and by we have a remedy at hand. Seeing that God hath made us too behold his goodness after that manner before our eyes, let us also consider how deeply we be bound and indebted unto him to serve him with all lowliness. For behold, the chief point that is showed us in this book, is that men shall never yield God his due honour, except they stoop unto him, without presuming too grudge against him, or without taking upon them to teach him his lesson. And undoubtedly it is not our school, that he aught to come unto. He hath such wisdom in himself, that (as hath been showed heretofore, and as shall be showed further hereafter) we be constrained, (I say we be constrained) to be abashed at the sight of God's doings. And as we be abashed in that behalf, so also behoveth it us to learn to glorify him: for that is all that we can do. Now let us come to that which is said of the Peacocks and Ostriches. Who is he (sayeth God) that hath given so goodly wings to the Peacocks? God showeth us in one word, that one only feather is enough to prove us stark fools, in that we cannot be contented with his doings. Let us look upon a peacocks feather: is there not so wonderful a workmanship in the same, as we wot not what to say to it, but only to glorify God? I say that even the unbelievers are compelled thereunto-seing it is so: I pray you are our wits able to reach so high as too the scanning how God governeth the world, and too the things that are much higher without comparison? Must they notneedes come short? If one feather of a Peacock ravish us, and hold us as it were in a gaze at it: what shall all the workmanship which appeareth in the whole world do? what shall the special governing of mankind do? And yet notwithstanding, that is the thing whereat men do utter their blasphemies: that is the thing for which they chafe and storm against God, being desirous that he should govern by their advice and after their fancy. And that is because they have not their own liking, nor are dealt with at God's hand as they themselves would wish. Yet must we needs be proved to have failed of our duty, if we can consider what he telleth us. Thus ye see Gods meaning in this text. Afterwards he maketh a comparison with the wings of the Ostriches: but that is rather to stay upon that which is added concerning the fondness, lightness, and strength that is in them. Also he speaketh of Storks: and that may be the rather too bring us to the reasonableness that is in them: for there is more kindness to be found in them, than there is oftentimes in men. For when the young Storks are grown great, they reknowledge their dams, and feed them in their old age, too requited that which they did too them in their youth. Surely if this were well considered, there needed none other doctrine too condemn the unthankfulness of children that are stubborn too their fathers and mothers, and could find in their hearts that they were in the bottom of the Sea, and therefore would be very loath to spend themselves in their behalf, or to spare the meat from their own mouths to give it unto them. So than ye see a fair mirror which we have in this bird. But are not we more than guilty, seeing we acknowledge not our sovereign father that created us all, which nourisheth us; in whose hand we be, and which waxeth not old that he might have need of us? he giveth us innumerable good things: and we consider not somuch as to yield him his due praise: now seeing we be so lewd and froward, need there any other witnesses than the Storks to condemn us? howbeit for as much as God strayeth here longer upon the Estriche: let us come to that which is spoken of it. Behold (sayeth he) the Ostrich mocketh both the horse and his Rider. This serveth to show the nimbleness that is in that great birdbeast: for it is half a bird [of the air] and half a beast of the earth: and he hath such a weighty body, as he can not mount up to fly aloft, but flickereth in such wise as he cannot be outgone. A man may well run post after him, but he cannot overtake him. For what with his half leaping upon his Clees, and what with his half flying [with his wings,] he passeth all the swiftness that can be in horses, or in any other beasts. Mark that for one point. And the same swiftness is matched with policy, so as those beasts can take up stones by the way and throw them at such as follow after them. Thus see ye two things in this Birdbeast: on the one side foolishness, howbeit matched with advisedness in gathering up stones as he runneth, and in casting them backward at such as pursue him. This (I say) is one wonderful thing that is to be seen in Ostriches. On the otherside there is such foolishness in them, that if they may once hide their heads, they think that all their bodies are hidden, and yet the huge carcases of them are seen still. And as touching their eggs, they sit not upon them, but for as much as they keep in hot countries, they hide them in the sand, and the Sun giving warmth unto them, doth by that means hath them. If a man consider, on the one side the sorecast of these Birdbeasts [in defending themselves,] and on the otherside their foolishness in hiding their Eggs: shall he not see a wonderful work of God in guiding all after that sort? Furthermore, whereas mention is made of the strength and swiftness of this Birdbeast, let us understand that in those things it surmounteth us. We may well make our brags: but the Ostriches go beyond us in that case Mark this for one point, that men must not set so much store by themselves as they have been wont too do: for God will send them back continually too these examples, which serve too mock their foolish boasting. On the otherside when we see that these Birdbeasts which have strength and nimbleness, yea and policy also in other things, are so fond in one point, that they show nother wit nor skill: aught not we to glorify God's goodness towards us? For who hath given us more understanding than the Ostriches have? Have men gotten it by their own power? Is there either Gold or Silver that can buy such a merchandise? Then let every man acknowledge how much we be bound unto God, for giving us such discretion: and let us bear in mind that it behoveth us to yield him his due praise. Thus ye see what Gods meaning is in this text. Also whereas it is said, that God hath bereft the Ostrich of wisdom: let us understand that it is too warn us, that in as much as we have reason and discretion, we be so much the more bound unto God, for giving us so inestimable a benefit and privilege. For what a thing is it too discern between good and evil, and too know what is our duty, not only for walking in this world, but also to attain to the everlasting life? what a principal thing is it, that we know how God hath created us after his own image, and prepared our heritage for us above? Seeing then that we have the skill too discern between honesty and dishonesty, and between vice and virtue: and that moreover God doth so enlighten us by his holy spirit, that the heavens are after asort opened unto us, and we pass above the world to come to the company of the Angels, and to the endless glory which is purchased for us by our Lord jesus Christ: in as much (say I) as we have all this: how much aught we too make of such a treasure? And by the way, who is he that giveth it us? For (as I have erst said) we should be like these foolish Birdbeastes that are spoken of here, and we should have no more wit than the Ostriches: but that God provideth otherwise for us. Thus than ye see how men aught too bridle themselves, and too apply all their wit and reason too the honouring of God, and not advance themselves any more against him. But the chief thing is that they must obey him, and consider that there is infirmity still in themselves, and that it is enough for them if they can in some small quantity discern the greatness and heights of God's works, and that in creeping upon the earth, they go forward still with all humbleness and modesty, knowing well that they cannot as yet attain too the depth of God's secrets. And that is the thing which I touched at the beginning for the better confirmation of this text: namely that God on the one side intendeth too make us perceive his goodness, to the end we should have no cause too be grieved or to be out of patience, as though he had given a better state to the wild beasts than to us: and yet nevertheless to the intent to humble us, we see our serves in such plight, by reason of the corruption that we caught by sin, that the beasts do pass us in some respects and particular points. True it is that we shall always be preferred before the beasts, and be placed in higher degree above them. Yea and whereas we have not so great strength and nimbleness as the beasts have: the same is to our profit, that is to wit, too humble us withal: for otherwise we would never be tamed. We see that although we be put in mind of our weakness by many things which we behold: yet notwithstanding God is fain to complain of us, that we be like wild beasts, as hath been said. And (which worse is,) an Ox will know his owner's crib where he is fed: and an Ass or a Horse will know his masters stable: but we will not know our maker: to be short, he can by no means tame us. Therefore it is good for us that we have not such force and strength as the wild beasts have: for what a thing were it? how could we be dealt withal? Moreover by the way let us always bear in mind, that we must have recourse too the number of benefits that God hath specially bestowed upon us, and not upon the beasts: according as it is said here of reason and understanding. Howbeit let us not simply consider the reason that is common in all men: but let us also come too that it hath pleased God too enlighten us with the wisdom that is contained in his Gospel, and to open our eyes by his holy spirit, so as we be able to see his secrets which else should be hidden and incomprehensible to us: [and therefore] let us learn too magnify him for the same. These be the two things we have to bear in mind. And by the way let us mark, that whereas mention is made here of the Ostriches eggs: if God extend his providence too the hatching of her eggs, even when they be left and forsaken: it is much more likely that he will never forget us, us (I say) which are more excellent creatures. And in good sooth we see he hath provided much better for mankind, than for those cattle. For behold, the hens of them are so foolish, that they forget their own eggs and their chickens that should come of them: but our Lord hath printed a kindness in women, that they know their young babes, and nourish them with their own blood and substance. Seeing then that our Lord hath set such an order in mankind: thereby we know that he hath a fatherly care of us. Howbeit we must not measure his goodness by that only: but let us come to that which he sayeth by his Prophet: Can the mother forget her child? Although all the mothers in the world should forget their children: yet will not I forsake thee, (sayeth the Lord.) God then on the one side showeth himself a father, in that he holdeth the mothers at such stay in giving themselves willingly too the charge of nurcing their children. True it is that we see not this in all mothers: for there are a number of these tender and nice things, that cannot find in their hearts too take pain with their own children, but a nurse shall be more kind too a child that is none of her own, than the own mother is. Nevertheless the said kindness appeareth commonly. And whence proceedeth it? Even of God, whose will it is too maintain mankind by that mean. Moreover when we know his fatherly goodness which showeth itself to his creatures: very well, surely God doth afore hand make us too feel his favour, and the care that he hath of us: howbeit let us understand, that in himself he surmounteth all that ever we can perceive in this world, and that if we come unto him with humbleness, he will always show himself as he is, that is to wit, the wellspring of all mercy, and will pity our adversities and secure us in them. Therefore let us have the said trust: and although we be wretched creatures, yet let us not therefore cease to trust in him and too glorify him: assuring ourselves that if we yield us teachable to him as his obedient people, he on his side will show us that our acknowledging of him to be our God is not in vain.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him to make us feel them better: and generally too open our eyes, that we may no more be puffed up with pride and presumption, nor be any more drunken with our own vain fancies, too stand in our own conceit and too boast ourselves: but that we may rather learn too submit ourselves to him, to hold all our goods of him, and to do him honour for them, acknowledging that if he continued not his mercy towards us, we be utterly undone at every minute of an hour: that by that mean we may be always held in his fear and subjection, and profit therein more and more, and that moreover he may vouchsafe too bear with us still, so long as he seeth us yet hemmed in with so many infirmities and corruptions, until he have utterly bereft us of them, and transformed us unto his glory and image. That it may please him too grant this grace, not only to us, but also to all people and nations of the earth, bringing back all poor ignorant souls from the miserable etc.   

The Cliij. Sermon, which is the third upon the▪ xxxix. Chapter.  
22 Hast thou given strength to the horse, or environed his neck with neighing?  
23 Wilt thou make a horse afraid as a grasshopper (or Locust?) the neighing of his nosthrilles is terrible.  
24 He diggeth the earth with his foot, he rejoiceth, he goeth with boldness before the armed man.  
25 He passeth not for scaring, he feareth not, nother shunneth he the sword.  
26 Let the Quiver rattle, and the steel of the spear and of the shield.  
27 He swalloweth up the earth in rage and fierceness, and he passeth not for the noise of the trumpet.  
28 When he heareth the trumpet, he sayeth, ha' ha': he smelleth the battle a far off, and the noise of the Captains, and the shouting of the army.  
29 Will the hawk take him to his feathers by thy wisdom, or will he spread out his wngs towards the South?  
30 Will the Eagle mount up at thy commandment, and make her nest in the high places?  
31 she dwelleth upon the rock, and abideth upon the high mountains as in infortresses.  
32 And from thence she espieth her pray, and her eyes look far off.  
33 Her young ones suck up blood, and haunt where dead bodies are.  
34 And the Lord answered and said unto job.  
35 Is it learning to strive with the Almighty? let him that reproveth God answer to this.  
IF we were disposed to be taught of God, he also on his part would deal so with us, as all his teaching should be to lift us up out of hand unto himself, yea & that after so familiar a fashion as a father talketh to his children. Howbeit, forasmuch as we be hard to be governed, and in stead of yielding ourselves teachable, we will needs be overwize: God is fain to sand us to school to the beasts, as we have seen heretofore, and as he proceedeth to do here still. For in speaking of Horses, and of their nature, he showeth that men know not his works, when they will needs advance themselves after that sort against him. And therewithal he showeth that unless it please him, he will not vouchsafe to answer any of our replies, but it shall be enough for us to be disproved by the brute beasts: Yea even by the horses which are of household with us: so as he shall not need to go far to stop our mouths. For he shall have advocates enough to pled in his case, in the streets, in the fields, and in the houses, & he will not ray seup great Orators among men, but will (as I said) content himself to have the brute beasts [to plead for him.] Furthermore here is no curious discoursing of the nature of horses: for God meant not to deal with such manner of process, but he allegeth simply the things that are known to the ignorantest sort. A man need not to be greatly practised for the understanding of the things that are spoken here: for little children know them, like as when he spoke of the stars and planets, he did it not after the manner of the great doctors and Philosophers. Why so? Because few folk should have fared the better by it: for all have not capacity too conceive it: but he spoke grossly of the Sun & the Moon and of the things that are to be seen. Whosoever hath eyes, although he have nother skill nor aught else, nor be a great Clerk: may notwithstanding comprehend the things that have been spoken already concerning the Sun and the Stars: he needeth no Astrology in that behalf. In like case is it here, when he speaketh of the beasts. Now than he keepeth on the self same course: & that is, to the intent that none of us should take excuse, as whereunto we be inclined. Truly men are loath to confess their own ignorance: but yet when it cometh too the excuzing of themselves before God, than they make a buckler of it, saying: This passeth mine understanding, this is too curious gear for me, I cannot fasten upon it. Forasmuch as most men take such lurkingholes: he sayeth that even the ignorantest sort shall have it proved to their faces, that they have been unthankful and malicious to him, and that they have not known the things that were utterly apparent unto them. Thus than ye see the cause why that when mention is made here of horses, the things are rehearsed simply in such sort as they be known to all men both to great and small. Yea (sayeth God) Is it in man to give such strength as is seen in Horses? Or special, to give them so lusty and courageous a nature? For besides that horses are strong of limbs, we see that they be partly bred of purpose for the wars. Men see how they cast themselves into the mids of danger: and they are inflamed with such a furiousness, as a man would say that they be of one mind with the Trumpets and with the great shouts, yea and 〈◊〉 they do even encourage the men. Sigh we see this, 〈◊〉 that there is terribleness even in their nozethrils, so as he is a dreadful beast of himself, and yet men know but a small piece of Gods working in that behalf, for he hath not uttered all his power there too the full, but hath only given a little sign and mark what he is able too do: if men consider it thoroughly, aught they to strive or check any more? dare they now set themselves against the living God? they durst not answer a horse, they durst not rub him upon the back, they would be afraid of him: and yet they be not afraid of the infinite power whereof they see but a small drop in all the horses of the world. You see then what we have to remember in effect upon this strain. And even in the same we see that God hath used no superfluous language in speaking here of the hardiness of horses, and of their strength, and that men cannot scare them as grasshoppers, but that they run upon the spears and arrows. It was needful for him to speak so. And why? For we be hardy and bold enough too carp at God when we know not his glory▪ And it is our own blockishness that giveth us that boldness: for in asmuch as we draw a curtain before our eyes, which keepeth us from the sight of God's glory, that is the thing that maketh us so brutish. So then, because we play the sharpsighted men, and will needs comprehend all things in our own fancy, to know the infinite power of God: therefore doth God treat here of Horses, & set before us the strength & power that is in them. And why so? To the end we should be ravished in wondering at his guiding. For it behoveth us always to come back to this point, that God hath not uttered his power altogether in horses nor given us there to understand the uttermost that he is able to do: but hath set forth but only as it were one drop of his providence there. And yet for all that, if we consider well what is said here: were it not that we be accustomed with the sight and handling of horses, every of us would run away before them, & they would be terrible beasts to us, specially at the sight of their boldness which they show in battle. Thus ye see how we must apply all the things to our instruction, which are rehearsed here particularly concerning horses. Yea and on the other side we must note the goodness of God, in that he tameth horses after that sort, to subdue them unto men & to apply them to their service. Think we that a horse which is untame of his own nature, yea & bred as it were of purpose for battle, would suffer himself to be so ruled and weelded, if god had not cooled that great courage of his, to the intent that men's turns might be served? Dared we do this of ourselves? Then let us conclude, that God showeth us his power in that he hath given such boldness unto horses, & made them so fierce: and that he hath also given us a singular record of his goodness and love, in that we which are nothing, are able to break horses after that manner to our own use, so as they suffer us to travel them, to put them to the Chariot and cart, too labour them in tilling the ground, & to take their backs to ride upon them. Seeing then that horses suffer themselves to be so governed: no doubt but our Lord showeth us how beneficial he is towards us, & maketh us to know him. Thus much concerning that point. But the chief point is the lesson I have touched: namely, that the same must serve us to repress our boldness. Therefore when we be tempted to murmur against God, or to gainsay him in any thing: we must cast our eye upon the brute beasts, for they can teach us, & we also are worthy of such schooling, when we will not hearken peaceably to our God to obey his simple voice. Afterwards he speaketh of Hawks and Eagles. Hast thou (saith he) given wings to the Hawk? or will he fly at thy commandment when he soreth towards the South? or when it seemeth that he would sty up into the Sun? Hast thou shaped the Eagles (sayeth he)? Is it thou that givest them their nests in the Rocks, and in the towers of the mountains? that is to say, in the high and lofty places? Art thou able to set such an order in nature? And whereas their young ones feed upon blood, and are bred thereunto: is it thou that hast enured them to be fed and nourished with such a sustenance? The Eagles find where the dead bodies are, and they smell them out a far of: yea and they be so sharpsighted as they ●e able to spy them out everywhere: and surely it is certain that this foul hath the sharpest sight of all others. Is it thou than that hath given such nature to the Eagles, saith god? We see how God both above & beneath offereth us mirrors (or rather lively images,) wherein we may perceive his mighty power to humble ourselves: and yet notwithstanding we must consider also, that in the same there is wherewith to stop us, when we be so foolish or mad as to run rushing against him. And he needeth not to plead his own case or to open his mouth to speak one word: for look how many creatures there are above and beneath, as many witnesses are there to confounded us utterly. No doubt but we will be bold enough to advance ourselves against God, as though we would pluck him out of his seat with our blasphemies, & we bear ourselves in hand that we may prevail by our ourboldnesse: but he hath stops enough to cast in our ways: for there is nother beast on the earth, nor bird in the air, which shall not bear witness against us. We see then that God's case shall be pleaded by his creatures with out troubling himself with it: and yet notwithstanding, all that we shall have devised against him must return upon our own heads. Now although this lesson be easy enough: yet is it very ill minded in men's behalf. And for proof hereof, we see the fowls fly in the air, and we see the beasts go upon the ground: and yet how few are there of us that wake up, to think upon God? daily we have store of temptations, and the Devil breatheth into us the spirit of grudging and heart-burning against God: If we be not handled to our own liking, by and by we fall to carping and wrangling, saying: who was ware of that which is showed or done here? We grant well enough that the thing is utterly apparent: and yet notwithstanding we forget it, and it never cometh to our mind again. The easier then & the commoner that this lesson is: the less excuse shall there be for us, & the more blameworthy shall we be before God, for not minding the things which we aught to have known unspoken to, or without putting in remembrance. And aught not this to be understood of every one of us? If we think not upon God when the Devil cometh too prick us so against him: what letteth us to do it but our own malice & unthankfulness? Seeing then that we be so slow, & the things that aught to be ever readiest with us, come not to our mind: we aught so much the more to mark what is touched here, how every man should furnish himself aforehand with such warnings. Look me then upon the hawks that fly in the air. It is a strange thing, only too see that a living creature can cast forth itself & mount up with such force, as it seemeth that it should pierce through the clouds: and no doubt but we would be exceedingly abashed at it, if we were not accustomed with it. For do we surmise that the same is done by haphazard? Were it possible for the birds to mount up after that fashion if God had not given them that nature? Now if we see God's hand apparent in a bird: which of us shall take upon him to teach God his lesson? for we be confounded in a very small thing: and what proportionableness or nearness shall there be, if we make comparison between God & his creatures? Again, if we compare a hawk with the residue of the whole world: it is nothing. And if so small a portion of God's works aught to ravish us and amaze us: what aught all his works to do when we come to the full numbering of them, so as we fall to discoursing of all the things which we see both above and beneath? Moreover when we consider that the Majesty of God is yet higher above all the Heavens, and so far off from us as we cannot reach unto it: doth it not become us to stoop, to honour and reverence it, and to be restrained from passing any further, whensoever the Devil shall labour to make us carp against it, or to grudge at it by any manner of mean? As for the things that are spoken here concerning the nature of Eagles: it may be taken, that their young ones do suck blood anon after that they be unclozed, because that one kind of Eagles do cast their young ones out of the nest, so as they be driven to shift for themselves: and it is said that they bring up none but the black ones: howbeit they that write of such matters, do vary in that point: for some say that the Eagles do cast away their young ones as bastard Eagles, if their sight be not strong enough to look full upon the shining Sun. But we have not to do with the curious points of the Philosophers, it is enough for us that God doth here show us the nature of Eagles in such wise, as it is known: and he useth (as ye would say) that gross fashion, to the intent we should have no cloak nor excuse of ignorance. Look me then upon the Eagles that are bred to the pray: yea even from the shell they have the property of sucking blood: & it is a strange thing that a bird should so feed and nourish itself with blood. Behold what a cruelty is put into them, needs therefore must they have that nature given them of another. And whence cometh the diversity that is between the birds that live by pray, and the other fowls? Must not that difference be of Gods putting, who thereby showeth us such signs of his providence, as we be forced to confess that it is he which governeth & ordereth all things and that as the birds made not their own bodies, so also they gave not themselves that inclination which they have, but the same cometh from elsewhere, and God showeth himself in such wise, as we must needs worship his Majesty? Thus ye see the chief point which we have to remember in this text. And therefore a man needeth not to go to school for the matter: let him do no more but open his eyes, I mean even the veriest idiot: for the thing that is showed us here is known to all men, & therefore we must needs be condemned if we be so brutish and blockish, as not to know the things that are utterly apparent, specially seeing it is added, that the Eagles resort thither as they perceive any dead bodies too be, and that they smell the dead carcases a far of, and spy out their prey too make their flight thitherward. Now when we see such things, let us understand that our Lord hath put a secret moving into them: for it were impossible that the Eagles should have it of themselves, but that G●d hath enured them to it, & imprinted I wot not what a thing in them, whereby he showeth himself to be wonderful. So then, when we look about us & behold the diversity of works, we be enforced spite of our teeth, to know that there is a Creator or maker which beareth sway: for if all beasts were of one nature and inclination: God's providence should be more darksome than it is. Then by all likelihood it seemeth to be said, that it is nature which beareth the sway, according as we see that when the Philosophers themselves had searched and considered things throughout: in stead of worshipping & magnifying God in his works, they bent all their wit and understanding too forge a nature that should serve to deface God and his glory, and therein the Devil ruled them to their great and horrible damnation. But when as we see such variety, that one bird is of one nature, and another of another, and that the beasts also do differ: it cannot be said, that this is one nature, as it might be if all living things went by one line, and men saw one answerable conformity in all beasts. If things were so disposed, men would by and by say, Nature, Nature: and they would never think upon God. But now sith we see that one bird hath fearfulness, and another hath not: therein Gods working appeareth the better. The dove's (as we see) are as fearful fowls as any can be: and contrariwise we see that the Gossehawkes' and all other birds of prey are as hardy. Again there are other fowls that are very great, which yet notwithstanding give not themselves to the pray. As for example, look upon the Swans: will they feed upon carrion? are the birds of prey as the Eagles are? Seeing then that there cometh such diversity before our eyes: God doth therein show us his providence the more apparently, & we be so much the more convicted. And that is a thing well worthy to be marked. For without going any further, if all men had one countenance, and all women likewise, so as they were all of one stature, of one colour, of one making, of one look, and of one mind: we should not so well know that there is a creator that shaped us, nor that he dealeth forth the graces and gifts of his holy spirit in such measure as it pleaseth him: It would seem that our mother's womb shaped us, or that it was the seed of our father that gave us substance and shape and all that ever we have. To be short, men would not think themselves beholding to God for any thing, nor yield him any honour. But when we see such diversity of men, so as one is big and another small: and their dispositions differ, so as one is sharpewitted & another dull, one is of great eloquence and utterance in speech, and another is as good as half dumb: when we see all these things: must we not needs (if we be not too too malicious and froward) confess that God at his own pleasure distributeth unto us the gifts of his holy spirit, and that it is he which hath made us and fashioned us? according as we have seen heretofore, that like as when a woman hath milked her kine, she maketh her cheese of what fashion she herself listeth, so God also disposeth us in such wise, as we wot not what too say too it, but that it is his hand that worketh it, yea even after a marvelous fashion. And therefore let us learn not too be blind in such diversity of things as God setteth afore us: but whensoever we open our eyes, and so many things come to our sight, so as one man hath this shape, & another hath another clean contrary: let us understand that God draweth us to himself, and that forasmuch as he seeth us slow in coming, he cheereth us up & pricketh us forward, so as we be in a manner forced to go onward, except we will of malicious stubbornness withstand him, and carp at him in saying, I see and will not see. There is yet another point, in that it is said, that the Eagles gather together to the place where carrions are: that is to wit, that sith the birds which live by pray have skill to seek their feeding, and specially that the Eagles do smell a far off where aught is for them to feed upon: much more reason is it that we should resort to the place where God showeth us that our life is. And therefore seeing that the birds resort together for corruptible food, yea and run thither and take pain for it: what excuse is there for us if we on our side refuse our [spiritual] food when it is offered us, and have not the wit to resort to the place where our life is? Shall there need any other witnesses against us than the Eagles? according also as our Lord jesus setteth forth the same similitude unto us. For after he hath spoken of the great troubles that should be in the world: he sayeth that wheresoever the dead carcase is, thither will the eagle's resort, according whereunto we of the country may say the like of Ravens. Ye see then that these poor birds have a natural inclination to seek their meat and pray: and where shall we on our side find our life? Should we be so witless, when our Lord jesus Christ calleth & allureth us unto him, telling us that when we be come thither we shall find all that we want, and be enriched with all manner of good things, so as we shall be fully replenished with his nourishment & strength, even to our full contentation? Therefore let us think upon it: for seeing we have such assurance, must not the Eagles bear witness against us at the great day, if we be reckless now? But let us come back to the principal point which I touched at the beginning, according also as God concludeth with the same: namely, Is it learning to contend with the Almighty? Let him that correcteth God answer to it. This then serveth to show us too what purpose so many things have been discoursed. For a man might think it strange, that God intending to maintain his righteousness and to stop men's mouths that they should not carp against him, should speak of the stars, of the tilling of the ground, and of the manner of sailing, and set, forth the natures of beasts. Too what purpose is all this? It should seem that God seeketh roving reasons. Yea: but when we shall have considered the point that I touched, we shall find it much more available for us that he maintaineth his righteousness after that manner, than if he had disputed of it without setting his creatures afore us. And why? For we must come back to this conclusion, that although he should let us alone with our babbling, yet should we win nothing by it: for we could not cry so loud as too beat his ears with it: he could set many stops in our way: look how many creatures there are in heaven, on earth, and in the sea, all of them should rise up and bend themselves against us, so as we should not be able too come nigh God. Now we see that this manner [of dealing] which God useth to daunt job, and in his person all such as are impatient, or which will needs advance themselves too high,) is as fit as may be, and that he could not have taken a better way to teach, than that which he hath hold heretofore. And that is the cause why I said, that it behoveth us to mark well that conclusion. Doth he then show himself to be wise, which contendeth with the Almighty? True it is, that forasmuch as the Hebrew word that is set down here, signifieth as well to Teach, as to Correct, (for word for word it is thus: Is it learning or correcting to strive with the Almighty?) It might be taken as though it were said, doth the man that so quarelleth and striveth with God, prepare himself too be chastyzed? Not: but contrariwise he hardeneth himself. Now our true wisdom is to have skill to chastise ourselves, and to know our own wants, that we may be sorry & ashamed of them, & have none other help but to pray God to receive us to mercy & to pity us. That is the true wisdom of men. Then must we conclude on the contrary part, that such as do so lift up themselves against God, are stark fools. And the meaning will come always too this point, so as there will be no diversity of matter, but the doctrine will tend always to this one mark: namely, That men are not only misadvised, but also utterly destitute of wit and reason, when they take so upon them to pled against their maker. And for the better understanding hereof, let us hold these two degrees that I have spoken of. Let the first be, That our true wisdom is to overmaster ourselves. So long as a man standeth in his own conceit, or looketh to loftily, or is over sconreful: he doth nothing but throw himself headlong into decay, and the end of it cannot be but deadly. Therefore there is nothing better for us than too correct [or amend] ourselves: that is to say, to beat down ourselves in such wise as God may wield us, and we acknowledge that we be nothing, but that we be so full of wretchedness as he must be fain to govern us, and we take ourselves to be beholding to him for all good things. Again, for the second point, seeing we be needy, unfurnished, and destitute [of all things:] let us run unto him who is the welsping of all power, wisdom and righteousness, and (to be short) let us understand that it is he of whom we hold our life, and all the appurtenances thereof. Ye see then that the way to be well taught or learned, is too be ashamed of ourselves, and too flee unto our God, and therewithal to condemn all our wicked deeds & sins, and too acknowledge that in our nature there is nothing but frowardness & corruption. When we have learned to hate ourselves after that manner: we be sure that we have greatly profited. But now, can a man amend himself when he intendeth to pled against his God? Surely it is even as good as a draft of poison to make us mad, if the devil can bring us too the point too take pritche against God, or to be discontented with him, or to accuse him of doing wrong, or to take displeasure that he should handle us otherwise than we ourselves would have him: I say, the devil putteth a furiousness into our heads, so as we become stark mad. Then is it a very awke thing for us to chastise ourselves when we be in such a chafe, & chaw upon our bridle, and that although God afflict us, yet notwithstanding in stead of humbling ourselves, we cease not to be on fire against him. And therefore it is no teaching of us, that is too say, it is no seeking of true and good learning, nother is it any right wisdom to stand so in contention with our God Lo here a point which comprehendeth very much, if we can skill to put it in ureas it should be. But forasmuch as we be so given to toys and so wilful withal: God addeth that if we take upon us to correct him, we must answer to this: that is to say, to the things that he hath alleged afore us. True it is that some restrain that saying to this verse, That we must answer for it if we plead against God to correct him: and that forasmuch as we see it cannot be, and that it is altogether apparent: we must therefore conclude that we have no cause too plead. But if all be thoroughly considered, it is certain that God meant to make here a general conclusion of the matters that he had discoursed heretofore. So then let us mark, that when we will not correct ourselves willingly, yea even by utter abstaining from all murmuring, so as we keep our mouths shut, and go not about to find fault with God by any means: we must be enforced too come to it: and when we have pleaded our fill, God hath enough wherewith too revenge himself of our foolish attempts. And why? For he will arm all his creatures, and he shall have as many Advocates and Proctors of law against us, as there are birds of the air, fishes of the sea, or beasts of the land. To be short, a man needeth not too go out of himself too be disproved: for do we not see a wonderful workmanship of our God in every of the tips of our fingers ends? Is there any of our nails that witnesseth not that God is so excellent a workmaster, as we aught to be confounded as often as we think upon the lest thing that he showeth us there? Now than we have the true and natural meaning of the sentence, where it is said, Let him that reproveth the Almighty answer to this Howbeit, it behoveth us to mark how profitable this doctrine is for us. True it is, that all of us will at the first sight say, that it is to lewd and heinous a dealing too go about to reprove God: but in the mean while, who is he that forbeareth to do it? We will well make countenance to have that modesty: but yet there is none of us all but he starkleth if God's hand be any thing rough to us, or if things fall not out to our liking. And at whom do such starklings' push? If we thought that the afflictions came to us from God's hand, and that all the troubles which are seen in the world are judgements that proceed from him: and that even when the good are persecuted, and the wicked bear sway, it is his will to exercise our patience by that means, & to cleanse us from all our vanities, and (to be short) to mortify us to the worldward: [I say] if we witted this, they that are offended when they see that the Church hath no peace nor rest, and that good men are trodden under foot and vexed, so as one is pinched with sickness, and another with poverty, & in the mean while the wicked have their full scope, and are free of such inconveniences: I say, if we knew this, we would learn to humble ourselves. But contrariwise, when we do so rankle inwardly as we cannot hold ourselves from murmuring against God, though it be but even within our teeth: I pray you do we not accuse God of cruelty, as though he had no reason to handle us after that manner? We will not with open mouth say that God is cruel and unjust: not truly, we will not say so: but yet do we tend to that end. So then we see that this is a lesson that belongeth to all men: namely, that if we take upon us to reprove God [or to find fault with him] we must answer to all his works. But now let us apply all our wits, and let every of us do what he can: and yet when we have debated upon all the things afore rehearsed, I pray you is it possible for us to answer them, and to reply unto God in the things that he hath done & disposed in the nature and creation of things? No doubt but we shall find store enough of folly in ourselves, according as we see how men overshoot themselves, and the Devil also blindeth them in such wise, as they stick not at all to carp at their maker. But it behoveth us to come to the pith: Can we (say I) gainsay the order of nature as it is settled? Can we deny the providence of God? Can we abolish his power which showeth itself? Can we say that he hath not done & disposed all things with wisdom? Again, can we displace his justice which appeareth too us matched with his goodness and wisdom? Can we bring any of these things too pass? Not, it is impossible. Now then, must not men needs be blockish, when they will advance themselves after that manner against their maker? But what is to be done? To the intent we may far the better by this doctrine, we must begin at this end: namely to feel how weak we be to answer the thing that God will put to us. seeing then that we be not able to furnish ourselves for it: let us learn too humble ourselves. After what sort? Let us run to the foresaid wisdom: which is, to correct ourselves. Therefore when men have looked well too themselves, & considered their own wants: there will be no more cause for them to stand any more upon their own reputation, or too soothe themselves, or to bear themselves in hand, that they be able to do this or that: but they shall be fain to fall out with themselves, and too be ashamed of their own filthiness. They will hate and abhor themselves when they be so mortified: and it shall behove them too offer God the sacrifice that is spoken of in the Psalm, that is too wit, the sacrifice of a broken heart. When we be come too that point: then is it true wisdom. Let the despisers of God ruffle it out, and let them fling abroad as it were at random as much as they list: for they do but work their own mischief, and in the end after their mounting up, they must tumble down again. But let us be sure that in humbling ourselves we shall have a good foundation and stay, and we shall be uphold by the grace of our God. Thus see you the wisdom and power of our God, the which it be hoveth us to magnify as in respect of his creatures, sith he maketh us to enjoy so many benefits in this world. Also ye see our wisdom: which is, that in looking upward & downward, to behold the diversities of his creatures which he showeth us there, we must always resort unto him to be certified of his providence. And seeing he hath granted us the grace to call us once unto him: let us learn to come quietly under his hand, and let him govern us at his pleasure. And in the mean time if he handle us after a fashion that seemeth hard and cumbersome to us: let us take all patiently, & pray him to comfort us, and strengthen us in such wise in his love, that howsoever we far, we maynot at any time go about to murmur against him.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him that we may be so touched with them, as it may thoroughly beat us down before him, and make us flee to his only mercy, as the only remedy for us: and that he not only forgive our sins past, but also govern us in such wise by his holy spirit henceforth, as our whole desire may be to walk in his obedience. And so let us all say, Almighty God heavenly father, etc.   

The. Cliiij. Sermon, which is the fourth upon the xxxix Chapter.  
and the first upon the xl Chapter.  
36 job answering the Lord, said:  
37 I am of base degree, and what shall I answerc thee? I vill lay my hand upon my mouth.  
38 I have spoken once, and I will answer no more: yea twice, but I will not turn again.  The xl Chapter. 
ANd the Lord speaking out of the whirlwind said unto job,  
2 Gird up thy loins like a valiant man: ask me, and I will make thee understand.  
3 Wilt thou disannul my judgement? wilt thou condemn me to justify thyself?  
4 Hast thou an arm like God, or thunderest thou with such a voice?  
5 Cloth thyself with glory and majesty, be excellent, put on thy costly apparel.  
6 Spread out the indignation of thy wrath, look upon all the proud to bring them down.  
WE have seen already that god to teach job right humility, spoke to him out of a whirl wind. For although his only voice aught to be enough to astonish us: yet notwithstanding, thereby he showeth yet better how hard we be, in that he is fain too use some further means too abate our pride, or else he should not bring it about. True it is, that humility proceedeth of God's spirit, and that such as are stubbornly bend unto naughtiness, do never submit themselves willingly unto him, though he give them sufficient warnings and experience to lead them, and as it were too drive them thereunto: but yet for all that, God in using the same violent means towards those whom he governeth by his holy spirit, intendeth thereby to show us the lewdness and frowardness that is in our nature, considering that he is fain to thunder and roar, or else we continued blockish still, so as we perceive not his majesty & power to submit ourselves unto him. Now is showed us the fruit of the things that God hath done. For whereas he sayeth, that job granted himself to be of base state, and that it behoved him to hold his peace, and to keep his mouth shut: therein it appeareth that God magnified not himself in vain, and that his speaking so out of a Whirlwind, was not without effect. And why? For ●o, job is tamed as a little lamb, and he goeth not about to reply any more. Heretofore he had strived, and taken upon him to contend with God in maintaining his own case: but now is all that gear laid a water: & he sayeth that he dares not speak any more: and whereas he had gone far forward in the matter, he leaveth off and forbeareth utterly. Then let us learn that if God thunder vehemently against us, it is for our welfare, although we think it rough at the first sight. God (say I) must be feign to scare us: for we on our side are dull upon the Spur, and not easy to be brought in subjection, and therefore we have need of great violence too abate the pride that is in us by nature. Howbeit let us mark also heerewithall, that when God shall have spoken so, as it were out of a whirlwind, there is no excuse for us, if we follow not Job's example in acknowledging the wretchedness that is in us, to the end to become altogether quiet. And it is a point worthy to be noted. For we see daily how sharp and rough God is, to the end to overmaster men, and to bring them home too him, and yet they be never the better for it. If God touch one with sickness, and chastise another with poverty: is it not all one as if he spoke too them out of a whirlwind? Yea and doth he not then rap us with main blows upon our heads? And yet for all that, very few of us do amend. We shall see that some gnash their teeth at him, some fall into a furious rage of railing, & othersome become wilful and hardhearted, so as all that God can do to them shall not move them. Job's example will condemn such bluntness and sturdiness. And why? For although job was impatient for a while, and were carried away with some pangs that were in him: yet in the end he gave ear to the roaring voice of God: and the whirlwind struck such a fear into him, as he corrected himself and hold his peace. Even so must we do: and therefore let us bethink ourselves too come to conformity. For after that God hath been boisterous towards us, and scared us: if we continued wild beasts still: surely we shall pay very dear for it. So then, although we have overshot ourselves, yet let us not stand in it. If we cannot yield ourselves unto God at the first blow: yet at leastwise, let us beware that we be not wilful, when we see that he presseth us, & compelleth us in manner by force to be obedient to him. Then if God use his ordinary means, let not us resist them. For what hope we to gain by it? In the end we must be sunken under his hand. Thus ye see what we have to mark in the first place. But heerewithall let us learn to bear patiently the stripes that God giveth us, assuring ourselves that that is the mean whereby he intendeth to make us ready to be subject unto him. And for as much as it is good for us, that of wild beasts he should make us to become as sheep & lambs: let us not take such preparatine to heart, but after Job's example let us say, Lord I see now I am of base state. Truly it should seem that this saying carrieth no great pith in it: but if we consider well the foolish overweening that is in in men: we shall see that job had profited greatly in that he could say, that he was of base state. If it be demanded of whence we be come, [and what we be:] we will answer that we be wretched creatures, taken out of the earth, so frail as it is pity to see, and fraught with store of infirmities. We will confess these things with our mouth, but yet in the mean while we will not cease to esteem of ourselves: we forget from whence we came, and whither we must return, & what our present state is: none of this cometh to our mind. Men than are (as ye would say) drunken by bearing themselves in hand that they be much worth, and they challenge a worthiness to them through fantastical imagination. And therefore whensoever any man doth truly and unfeignedly know how too despyze himself, and that he hath not aught in him wherefore he should advance himself: it is very much, yea it is great wisdom. And let us mark well, that we shall never come to such reason, till we be [thoroughly] touched with the Majesty and glory of God. For so long as men look one upon another, they take occasion to esteem of themselves, saying: Am not I as well too be liked as he or he? This comparison then which men make one with another, blindeth them, and maketh them too think always that they be I wot not what. But when we come unto God, and he showeth himself as he is: all this overweening of ours must be fain to vanish away, and to disperse and come to nothing. And so we have to beseech God to make us perceive his glory, to the end we may enter into the said examination of our own wretchedness, and disable ourselves in such wise, as none of us may beguile himself any more by his own foolish imagination. And that also is the cause why Abraham (when God appeared to him) said, Alas, I am but dust & ashes. We will well enough say so (in a manner all of us) though God be far out of our mind, & that we think not at all of him: howbeit, all is but hypocrisy & feynednesse, and we never do it heartily & earnestly till we have felt what God is. And therefore let us mark well the order that is set down here: which is, that after God hath spoken to job out of the whirlwind, job confesseth himself to be nothing, & that he aught not to be so bold as to speak one way or other. Howbeit let us bethink us well also, that whensoever God is so favourable as to appear to us, we must not be so foolish as to make any account of ourselves or of our virtues. It is no marvel though the wretched Papists imagine a free-will, & ground the obtaining of Paradise upon men's own merits, weening to make god their debtor: And why? For they never were acquainted with the light of the Gospel, which bewrayeth men's wants, inasmuch as God uttereth his own righteousness there. These silly souls then, never having felt what the power of God is, do abuse themselves with such deceits. But as for us, seeing that God telleth us how perfect his righteousness is, and therewithal discovereth our filthiness, & showeth us that there is nothing but abomination in us: we must no more be tied to such dotages, but utterly disable ourselves, that all pride may be beaten down in us, and our God be glorified. Those therefore that have been taught purely in the Gospel, must come too this point of wisdom of utter disabling of themselves. And that is the cause why we say, that faith bringeth men too loftiness. For after as God revealeth his goodness unto us, so must we assure ourselves, that his doing so is because there is nothing but cursedness in us, and that we should be utterly undone and forlorn, were it not that he vouchsafeth to secure us by his mercy. And so the doctrine of the Gospel bringeth us to the mildness of utter abacing and disabling ourselves in all things. Now herewithal job saith, that he will lay his hand upon his mouth, and whereas he hath spoken once, he will not fall too it again: and that whereas he hath spoken twice, he will do so no more. whereas he sayeth he will lay his hand upon his mouth, it is a sign and protestation that he will not proceed any further: and that manner of speech is rife in the scripture. And it serveth to do us to understand that we must restrain our foolish appetites, & that when our flesh tickleth us to speak, we must resist it, as if it were by putting a muzzle or a bridle upon our mouths to refrain them. If a man were so wise of himself, as he would not be tempted to speak amiss, he should not need to say his hand upon his mouth, for he would refrain of his own accord, and he should need neither stop nor bar. But now on the contrary part, whereas it is said that we must lay our hand upon our mouth: it is to do us to wit, that we have to fight against our fond lusts and likings, which do continually make us too hasty in speaking, insomuch that our tongue shall still be sharp set to cast forth some thing or other that is naught worth, against God. Hear then we be warned of a vice that is great, wicked and hurtful: which is, that we will needs be sharp witted in pleading against God, and set forth ourselves with a bravery, to the end to cloak our wants with vain excuses. You see then that the thing whereunto men tend & are wholly inclined, is that they would fain cloak themselves by hypocrisy, and rather condemn God, than suffer themselves too be brought too reason, so as they will always have some lie or startinghole yea and in the end fall too spewing out of blasphemies. For when our tongue is venomous and altogether soaked in lying and falsehood: at the last it bursteth out [even] against God. Sith we know this, have we not good cause too mislike of ourselves. And therefore whensoever we hear this manner of speech, that the holy men laid their hand upon their mouth: let us remember how forward we be too speak amiss. And specially when we compare ourselves with job, if he could not hold his peace without straining of himself: alas, what shall we do? For we come far short of profiting so much as he did. You see then that as touching the first point, men aught always too mistrust themselves, when they have occasion to speak, knowing well that their nature doth continually provoke them to speak emisse, & that their tongue is nothing else but a warehouse of leasing & hypocrisy, and that in the end it appeareth that there is nothing but poison according as it is said in the Psalm, that the poison of Aspe● is under the tongues of those that are unreformed. Until such time as god hath made clean our mouths, they can skill to utter nothing but cursedness & bitterness. And therefore let us learn hereby to refrain ourselves, even with a hatred toward the evil that we have been too much accustomed to, and to frame ourselves to the mildness and obedientness that are showed us here by the holy Ghost. For inasmuchas we be so forward to speak amiss: it standeth us in hand to endeavour to amend such faultiness. And out of doubt it is not enough to have acknowledged it, not nor to have condemned it: but it behoveth us also to redress it. Did job then lay his hand upon his mouth? Have the other holy Prophets done as much? Let us follow them in so doing: that is to wit, whensoever we be provoked to grudge against God, though we have never so fine shifts to disguise the truth, and to turn it into a lie: let us resist such lewdness, and fight against such ungraciousness, seeing it is so untoward and condemned of God. And how shall we do that? By laying our hand upon our mouth, that is to say, by putting a stop in our own way: for it behoveth us to bridle ourselves as wild beasts. Therefore let every man look nearly to himself: and if we happen to be afflicted, or to be crossed with some overthwart thing, so as one of us fretteth, another chafeth, and the third is so rankled with poison, as we be provoked to speak amiss: let us restrain ourselves. It were good we did so (will some man say) but I find it very hard for me, and I do always incline to the other side. Yea, but it is enough if we res 〈…〉 against it. Not that we be not worthy to be condemned though we overcome it: (for the very only imagination & conceiving of it in our thought, is wicked and sinful before God:) but for that he of his infinite goodness taketh it in good worth, when he seeth that the evil liketh us not, but that we labour to repress it. God then perceiving us to have that inclination, faileth not to accept us. Wherefore seeing he is so gracious towards us: we aught too have so much the more courage to stop the wicked words, blasphemies and moyling, that might burst out against God. It is said that job, having spoken once, leaveth off: yea and that seeing he had spoken tw●●e, he would do so no more. Whereby he betokeneth first of all, that if we have gone too far in speaking amiss, we must not therefore harden ourselves as we see many do, who when they have once overshot themselves and ranged far out of square, will not be brought back again, but play double or quit as they say. We must not do so: for although the evil be of continuance, and we have followed it too far already: yet must we turn head so soon as God warneth us of it. Therefore let not men play the bedlams when they have done amiss a long time together, and doubled their evil doing: and when they have cast forth a foolish word unadvisedly, and clapped two or three more in the neck of it, let them not therefore grow spiteful against God: but let them condemn themselves double and triple, and thereupon return again into the right way. Thus ye see that the thing which we have too mark in this strain, is that although we have continued to offend God a long time, it is never out of season for us to turn a new leaf. The second point is, that we must not s●atter ourselves though we have many occasions to do it, as we see of job here, who had many fair colours: he alleged not some one reason alone for the maintenance of his case: he had great store, and doubled his proofs in diverse sorts, insomuch that he seemed to have had matter enough: ye would have said that he had been fully persuaded of it, and that he had looked determinately to have gone away with the victory, and that he had no sooner set down one article, but he was able to have come too another: and yet notwithstanding, now he giveth over all his replies, and all the goodly likelihoods that he had to plead with against God. Whereas I have spoken once or twice, (sayeth he) I renounce it every whit, and I will no more do so. Hereby we be taught (as I said) that although we had never so many fair cloakings, and thought ourselves to have very good reasons, and well grounded to maintain our case: they be nothing worth, all must fall to the ground. And therefore let us not any more flatter ourselves in our fondness: for in the end we must be fain to come to that which hath been treated of heretofore: namely that God will have a thousand articles for one. Then let us keep us from entering into contention with him, and also let us stoutly withstand all the fancies which the devil putteth into our head. If he go about to make us chafe against God, or if he tempt us, and set us on fire with grudging and stubbornness: let all this be thrust down, though we had whole hundreds of replies that might seem fay●e and good. This done, it is said that God began yet once again to speak out of the whirlwind, saying unto job, Gird up thy loins like a man, which saying we have heard heretofore. Now if a man might think it strange that God should still speak terribly unto job, and as it were defy him, & mock at his presumptuousness: seeing he was utterly cast down in himself. But hereby a man may see, that when we be humbled, there is yet still some remnant of pride hidden in us, which appeareth not but before God, and he must be fain to purge us of it. It is certain that when job confessed himself to be a wretched creature, & a man of no value, he used no feinednes, but spoke as his heart gave him. Yet see then, that he was fully tamed and come to a meek and humble mind, desiring to be wholly obedient unto God, and yet for all that, he needed to be chastised still, & to be better schooled, to the end he might acknowledge himself to be as he was, & thereupon yield all glory and praise unto God. And why so? Because (as I said) there is always some backenooke: and although men be brought unto God, and be desirous too frame themselves too Gods will: yet are they not thoroughly cleansed of all pride at the first, but God perceiveth that there is still some secret disease behind, the which it behoveth him to amend. Lo here a very notable text. For have we once slightly confessed that Gods afflicting of us is rightful, and acknowledged our sins: we wonder that he should go forward still in handling us roughly. It will make us to say, how now? Aught God to be so rigorous towards me? For he knoweth that I have humbled myself: and whereas I have done amiss, I have acknowledged my faults, yea even my faults, I confess them, I accuse myself of them. Is not that enough for him? What would he have more? It seemeth then to us, that God after a sort doth us wrong, if he strike us still when we have once in a word or twain confessed ourselves to be sinners. Yea? But let us look at job: he had not only confessed himself to be a man of no value, but also thought it [with his heart,] and had restrained himself from replying any more, and was stricken in fear with the glory of God that had appeared unto him: and yet notwithstanding he needed still too have God to thunder at him, and too show himself terrible to him in a whirlwind to make him more afraid. If job having been thrown down after that sort, had need to be put in fear still, to the end he might know himself better, and see his own wretchedness, & forget all rebelliousness: alas what had we need of? And yet notwithstanding ye shall see a number, which have nothing in them but hypocrisy, yea and very shamelessness, who wring their mouth aside too say, It is true that I have done amiss. And when they have once said that word, as it were but in way of scorn & mockery: if men accept them not in posthast as righteous, and handle them not very nicely: it secmeth to them that they be unreasonably dealt with. But (as I said afore) although we have felt our sins yea even earnestly, and confessed them without feygning, and desired heartily that God should govern us, and have all dominion over us: yet doth it not follow but that there is some naughtiness lurking still behind, though it be not known of▪ Truly (too our own seeming) there is no pride in us, because we see it not presently: but within a day or two it would be seen if God remedied it not. And therefore let us not think it strange, that God should speak unto us in a whirlwind as in a thunder, even when he shall have scourged us till we can no more. Let us not wonder though God continued to speak unto us so, for he knoweth good cause why to do it. And although we perceive no faults in us, yet let us not cease too condemn ourselves. Yea and although there were none at all in us [presently▪▪] yet doth God know that we might fall into them to day or to morrow, yea even every minute of an hour: and [therefore] God in chastising us useth a preservative medicine. Wherefore let us bear patiently the afflictions that God sendeth us, assuring ourselves that by that means he procureth and furthereth our welfare. But now let us come to the matter that God handleth here. First of all he defieth job in saying, Gird up thy loins like a lusty stout follow. True it is, that in the Hebrew there is but the one word man: howbeit the same importeth as much as a valiant, hardy, stout, or courageous man. His meaning then is, Show all thy valiantness. And therein we see that God speaketh not only to the person of job: but also to all mankind without exception: as if he should say, let men bring all the force that they can, let them put themselves in as good array as they list, and let them come with all their furniture: and what shall they gain against me? This therefore is as a defiance that God maketh both too great and small, to show that they cannot bring any power that shall be able too match his: and that is the first point. Howbeit it seemeth that this is very commonly known: for there is no man but he would be adread, too take upon him too match himself with God. If it were demanded of them whether it were their intent too mount so high, as too dispossess God of his superiority over them: they would answer, not I trow: were we not worse than mad then? But yet notwithstanding, in carping against him we do it. If we justify ourselves and excuse our faults, is it not a spyting of God? Is it not a warning against him? Therefore when we enter so into battle with him, we bear ourselves in hand, that we be able too make our part good, according as in very deed if a man be not afraid of God's Majesty, he will presume to compass the things that he taketh in hand, and he will not by any means be hold back. Then if our rashness do carry us so far away as to fight against God: it is a token that we imagine there is as great power in our selves as in him. And therefore not without cause doth God defy us here everiechone of us both great and small, showing that it is a madness in us to bid him battle after that sort, and that we shall never bring our enterprise about. And let us mark well, that when God saith, Gird up thy loins like a man: therein he declareth▪ that our presuming so upon our own strengths, is too no purpose. What maketh us so bold as to presume to be righteous, and to desire too seem wise: but that we surmise the thing that is not? If we were not overtaken with that fond opinion that there is some valour in us: we would never be so bold as to encounter after that fashion with God. Therefore here is express mention made of men's power and strength, to the end to show that all that they ween themselves too have, is but smoke: and that they may well make themselves believe that they be strong, but yet God knoweth and taketh them to be as they be. Herewithal he showeth that he will have no counterfeit humility, as we see the wont of many men is, which do but lie when they pretend humility before God: that is too say, they confess the thing with their mouth, which they think not with their heart. Among the Papists there is much preaching of humility: but yet for all their saying they be but wretched sinners, they cease not too have a clean contrary meaning: which is, that they deserve well before God, and that although they be sinners, yet they have their satisfactions to redeem themselves out. Ye see then that the Papists are swollen with pride like toads, and yet in the meanwhile pretend to condemn themselves always as guilty before God. Yea and what a number are there even among us, which are full fraught after that manner with pride? Too be short, men cannot show any signs of humilities but in way of mockage, because they believe themselves to be of some valour. For this cause God declareth here, that when we have thoroughly tried all our own strength, and well considered what is in us: we shall find in the end that all is nothing, and that it is not for us too arm and apparel ourselves any more, to encounter against him. Ye see then that the thing which we have to mark in effect, is that our Lord bereaveth us not of the things which we have, to the end too have any advantage of us: for when we have well looked about us, let us but only consider what, manner of ones we be: and then shall we well see that there is neither power nor strength in us wherewith too bend ourselves against him. Whereas mention is made of girding up the loins: it is spoken after the manner of that time, and of that Country also, because men went in long garments: and when they did set forth either too battle, or to journey, they girded up their loins to wield themselves the better. God then showeth here, that when men have done all that they can, in the end they shallbe confounded. And therefore let us not attempt to vaunt ourselves, for it shall always but argue the more foolish pride in us. But let us win our spurs by condemning ourselves, as which is the only mean for us to get favour in God's sight, according as it is said that we shall be quit at his hand, if we learn to condemn ourselves. But if through pride we fall to justling against his hand which is to strong for us: we must needs be crushed and broken too pieces under it, and feel that it is to heavy a load for us to bear. Now it is said further. Wilt thou overthrow my judgements, and condemn me to justify thyself? If thou intend to do so, see [first] if thou be'st able to beat down all the proud folk in the world. Hear God entereth into the case which he hath to plead against job: that is to wit, whether of them shall be more righteous: Not that Job's intent was to blaspheme God so lewdly, as I have said afore: for he would rather have died a hundred thousand times, than to have conceived so cursed a thought, as to purpose to condemn God. But yet for all that, when soever a man will justify himself, or hath that imagination running in his head: he must needs condemn God: and if he will needs maintain his own case, he must needs overthrow the judgement of God: This matter hath been laid forth afore: nevertheless it must needs be brought to remembrance again, and it is no superfluous repetition which the holy Ghost setteth down here. Therefore let us mark well, that whensoever a man undertaketh too maintain his own case as rightful: his meaning is to condemn god, howbeit not directly. And although he intent it not of set purpose in his heart: yet doth he it [in effect.] Why so? For God cannot beiust, and a judge also until we be all damnable. So long as men have any righteousness in themselves, how shall God be their judge? But he condemneth us all at once: now if there be any righteousness in us, then doth he us wrong. Therefore must all our own righteousness be cast down: that is too say, we must acknowledge that there is nothing but iniquity in us, and that we have not one spark of virtue in us that is allowable, but all is stark filthiness, dung, and infection. Till we be come too that point▪ God cannot be judge of the world. And therefore whosoever will maintain his own quarrel, and make himself and other men believe that he is pure and innocent: overthroweth God's judgement to the uttermost of his power, and therewithal condemneth him as cruel. It is said that too the end that God may be righteous, all mouths must be stopped, and all the world confess themselves endangered unto God. Those are Saint Paul's words in the third to the Romans. Sigh it is so: on the contrary part there shall be no more righteousness in God, but he shall be utterly defeated of it, if we on our side have our mouths open, so as we may come too reply against him, and too plead our own case. We see then that it is not for nought said here unto job, that he meant too overthrow God's judgement, and to condemn him in justifying himself. Nowen if this befell unto job, who had an angelical holiness, and did always even in the mids of his temptations protest himself willing too give the glory unto God, yea and gave it him without feigning: alas, what shall become of us who are so frail? Have we been trained long aforehand in the fear of God as he was? Have we had practise of it? Have we given our selves to it? Have we such knowledge as was given unto him? Have we such humility? Alas we be far wide. And yet notwithstanding we see he overshot himself, yea even so far as too condemn God by cleared himself. Then let us consider what our murmurings are, when God layeth any affliction upon us. How go we too work? Like wood beasts: our passions are so heady as it is pity to see. And therefore it may rightly be laid to our charge that we labour to overthrow God's justice, too the intent he might no more be judge of the world, and that we condemn him in going about too maintain our own righteousness. This aught to teach us well too hold ourselves short as often as we intend to plead against God, and think ourselves to have a good case. [It aught too make us say thus in our hearts:] Alas who am I, that I should fall too exalting of myself against him that hath made and fashioned me? Or that I should intend to rob him of his righteousness? It cannot be but that God hath all perfection of righteousness in himself. And therefore if I overshoot myself after that sort in striving against him, must he not confound me, and must not the same needs turn to my destruction? Lo what aught to hold us in awe. Therefore whensoever we happen to grudge against God, and cannot receive afflictions at his hand: let us enter into our own mind, and consider with ourselves that it is all one as if we would bereave God of his righteousness, and put him off from being any more judge of the world. And seeing it is so: let us keep ourselves from such blasphemies, and abhor too come there unto: knowing that if we be once entered into it, it is as a deep Dungeon whereout of it will be hard for us to get out again. Then let us not lift up ourselves any more against God, but rather let us in all caces humble ourselves too him. Lo how we aught to do. The residue shall be reserved till to morrow morning.  
Now let us fall down before the face of our good God with acknowledgement of our sins, praying him to make us feel them better than we have hitherto done, and that we may learn more and more too glorify him, yea even in such wise as we may be utterly thrown down, knowing that there is nothing but all wickedness and cursedness in us: and that in glorifying him, we on our side may have our mouths shut as in respect of presuming any thing, and not be carried away by the example of the proud, which think themselves too bear as much rule as God, but learn too know what we be, too the end we may yield ourselves wholly subject to his Majesty, that by that means he may acknowledge us and avow us for his people, and we on our part consider how much we be bound unto him. That it may please him to grant this grace not only to us, etc.    


The. Clu. Sermon, which is the second upon the xl Chapter.  
This Sermon is yet still upon the 4. 5. & 6. verses, and then upon the text which is added here.  
7 Cast thine eye upon the lofty to pull them down, destroy all the wicked, and raze them out of their places.  
8 hide them in the dust, bind their faces in darkness.  
9 And then will I say that thine own hand can save thee.  
10 Look upon Bemoth whom I made with thee, he will eat hay as an Ox.  
11 His strength is in his loins, and his force is in the navel of his belly.  
12 He setteth up his tail as a Cedar, the sinews of his cods are interlaced together.  
13 His bones are as brass, and his small bones are as bars of iron▪  
14 He is the beginning of God's ways, he that made him casteth his sword against him.  
15 The mountains bring him forth grass, and all the beasts of the field play.  
16 He keepeth among the Reeds, and in moist places.  
17 The shadows shall cover him, and willows of the River hide him.  
18 Behold, he drinketh up Rivers, and is not astonished at it: he hopeth that jordan shall pass through his throat.  
19 A man will take him by the nose with a hook, and strike him through.  
We saw yesterday, that when men chafe and fret in their adversities, they go to law with God, intending to condemn him by justifying themselves. For although a man speak it not with his mouth: yet in very deed if he go about to clear himself, he condemneth God. And who shall have the better end of the staff? That is the cause why it is said, that when we have laid our strength together, it shall be nothing, neither shall we ever be able to match him that hath created us, and holdeth all things in his hand. And now it is showed unto us what we be in respect of God, to the end too make us lay away all our crowing at him. And in good sooth, the looking of men in their own state, and their considering therewithal what the glory & majesty of God are, is the thing that should bring them unto lowliness. For if men look but singly upon themselves, they will not leave for that, to presume and to lift up themselves still, unto some vain trust. But when they lift up their eyes aloft, and behold God, and afterward come down to themselves: then are their combs quite cut. Therefore it is said, Is thine arm like the arm of God? or rorest thou with such a voice as he doth? Now if a man look uponhis own arm, yea or upon all the force of the worlder what shall he found in comparison of the infinite power that beareth sway over all? True it is (as I have said already) that men are foolish enough to think their own strength great, so long as they look no further. But as soon as god showeth himself, all other things must needs be as it were brought to nothing. And to the end that this thing may touch us the better, job is willed to cloth himself with glory, power, and majesty After the same manner speaketh the Scripture of God. And (as the thing itself showeth) what else is the heaven than an imperial or kingly robe of god, so as we be enforced to a reverentnesse by the beholding of his creatures? For there is not any thing which serveth not to set forth the majesty of God, to the end that we should honour it as it becometh us, and as it deserveth. But now let us go seek out the like apparellings: who shall be either the Tailor [to make them] or the Imbroyderer [to deck them?] Where shall we found such stuff, that we may clothe ourselves with the like glory that god is clothed? Nedes then must men be out of their wits, when they will be so blind and forgetful, as to grudge at God, and to take part against him, and to provoke him against themselves. Do they not deserve an horrible condemnation? You see then that the thing which we have to mark here in effect, is that whereas mention is made of God's arm, we have an exposition of it here. As how? God's arm of itself is invisible: not that he hath any arms or hands: but in speaking so, we mean his whole being. God then in himself is unknown unto us: howbeit, he showeth himself in his works, insomuch that the heaven (as I said) is his garment. Sometime it is termed his seat, but therewithal it is said also, that it is a visible shape of his majesty. As much is to be said of the Earth. To be short, both above and beneath God showeth himself to us, not in his being (as I said afore) but in the things which we are able to comprehend, insomuch that they are a witness to us that there is an infinite Majesty in God. And therefore let us learn that although we cannot attain too mount so high as to know God: yet notwithstanding, forasmuch as he leaveth us not without witness, but showeth himself to us, as much as is for our behoof: let us learn (I say) to behold him even in his ereatures, and to apply all things to this use, namely that we may perceive how there is one God which hath made and doth govern all things. Moreover as touching that which is said of the roaring voice: True it is that men will cry out too loud, according as we see how they whet their tongues to blaspheme and spite God. It is said in the Psalm, that the wicked think it not enough for them to be proud among men, and to accuse one falsely, and to defy another, and too work treasons and wicked practices: but they also cast up their groins against heaven, and assault God himself: and their pride is so great, that they dare buskle against the Majesty of God. Now than ye see that men roar, but yet will God make them hold their peace well enough if he list. And after what manner? We have seen, heretofore (according also as it is said in the Psalm) that the Thunder is God's voice. Then sith the Thunder maketh the hills to roar, so as the air is after a sort cloven asunder, the Earth quaketh, Trees are torn up, and the Rocks are shaken: I say when we hear all this, which of us shall presume any more to speak against God? For he hath a voice that can well enough put us to silence. Let us cry aloud with full throat, yet will God be heard spite of our teeth, and all our moyling must fall to the ground. Furthermore, although God thunder not after such a fashion, yet must he needs stop all our mouths in showing us his will, and make all our outcries to be laid down. He needeth not to come down from heaven to do it, nor too show himself here in visible shape: but like as he made all things by his word, and all things are uphold by the power thereof: so will he by▪ the same cause us to folter, not only in our tongues, but also in our wits, and in all our powers▪ God then hath diverse manners of speaking, whereby he put th' men so to silence, that if they would carp against him, they shall have no audience: and therefore let us learn to hold our peace willingly, and too put in vr● yesterdays lesson: which was to lay our hand upon our mouth (that is to say, to resist the devilishness of our pride, notwithstanding that naturally we be bold to advance ourselves against God) and therewithal learn to give glory simply unto God, in confessing that there is nothing but wretchedness in ourselves. When we be once confounded with our own good will: God's voice will not only not be dreadful any more unto us: but also it will cheer us up, and he will open our mouth that we may speak freely. Whereof cometh it that the faithful can vaunt themselves against the devil and despise death? Whereof cometh that boldness of ours, that we can call upon God as our father, and protest ourselves to be his children? It is because we held our mouths shut when we were condemned and have learned that we be nothing but vanity. Therefore when we have our mouths shut after that sort, so as we challenge not any thing to ourselves, ne maintain our own quarrel, but pass under condemnation willingly: God of his infinite goodness giveth us liberty to speak, not only among men, but also before him, and to call upon him frankly, not doubting but that our voice is carried up to his throne by his Angels, and there both heard and accepted. You see then that the things which they gain that simply hold their peace to grant that all glory belongeth unto God, and too disable themselves utterly: is that they have their mouths opened, as hath been declared. But contrariwise, all they that will be talkative, and puff up themselves with their pride to maintain their own righteousness, must be feign to feel how terrible gods voice is, and besides that, let them cry out as much as they list, yet will God spite of their teeth break them in pieces, and then shall all their crying cease and vanish away. And how shall that be done? For he hath an overterrible voice. Now after the speaking of this: there is also another reason alleged too humble men withal: which is, that God defieth them, too wit, whether they can destroy the proud with a look: or whether they can root out all the wicked. If they can do that: then show they themselves, that they have somewhat whereof too boast. But if they cannot: how dare they commence any quarrel against God? Hear is still the same comparison that I have touched: which is, that when we know what God is, and what his nature and office are: we must fall to considering of ourselves on the other side, too the end the same may give the greater gloss, both to God's incomprehensible glory, and also to the manifold miseries that are in ourselves. To be short, we be done too understand in this text, that it belongeth too God too destroy the proud with his only look, and to root out the wicked utterly, insomuch that when they shall seem too have their full scope, and to be in their chief ruff: then shall they be swept away clean from the earth. God challengeth this to himself. But now, can men do the like? Have we a look that is able to destroy our enemies, and specially to make clean riddance of the wicked? Furthermore, let us mark here, that God speaketh not of an absolute or lawless power (as I have said erst) but of a power that is matched with rightfulness. And that is the cause why mention is made purposely of the proud and wicked sort. Therefore let us mark well these two things: namely, that God doth here magnify himself, forasmuch as he can with his only look overthrow and destroy the wicked▪ and yet notwithstanding spareth his creatures, and uttereth not his said power but upon the proud and the wicked. God then is almighty: but yet howsoever the world go, he will have his righteousness known to go with it, and he will have men to confess (according as the thing itself showeth) that his so doing is to vanquish the affections and lusts of all such as yield and submit themselves to his majesty: and that on the contrary part, he thundereth upon all such as presume too much upon themselves, and become proud, and use replying and incountering with God, to make him their mortal enemy. And as we have spoken of God's voice before, so must we now speak of his look or countenance. The faithful beseech God to show them his countenance: for that is the thing wherein consisteth all our joy, happiness, and welfare, according as it is said in the Psalm, Lord show us thy countenance and we shallbe safe. That is all our welfare, that is all our contentation, that is all that we can wish. What is the thing then that is most to be desired of us? It is God's countenance: like as contrariwise when he turneth his back upon us, and hideth himself from us, we must needs be as forlorn and out of heart: for there is not any thing wherein a man may find rest: but only in knowing that God hath a care of him. So long then as God vouchsafeth too have his eye upon us, we have whereof to be glad, for we be sure that he will maintain us, and that we shall not need too be afraid of any thing. But if God forget us: we be at our wits end, and not without good cause. For we be as it were left up to Satan to pray upon, and an hundred thousand deaths beset us round about, and there is no remedy for us. We see then that Gods look is a thing to be wished for, specially if we come to him with all humbleness, and with a desirousness and true intent to stick unto him. But if we look aloft as it is said in another place, and have a forehead of brass, and be puffed up too vaunt ourselves before God, as it were in spite of him: then must he be feign to look upon us with another manner of countenance, which shall not serve to cheer us up, but to destroy us utterly. Then needeth there no more but one look of God to rid all men quite and clean out of the world, when they cast a proud look against him. And therefore let us learn that which is said here, namely that Gods looking upon the proud sort is to destroy them utterly. And why? Because that they have had a wicked look. Wherefore let us cast down our heads, and go unto God too do him obeisance: and therewithal let us pray him too lighten our eyes, that we may seek him as our father, and he look upon us in such wise, as we may have thereby all perfectness of joy and true contentation to rest our selves upon. But by the way it is showed us in this strain, that (as the Scripture speaketh oftentimes) it is God's office to overthrow such as advance themselves, according as it is said, that whosoever exalteth himself shall be brought low. Then let us mark well, that God is at deadly and unreconcilable foad with all such as keep not within their bounds, ne acknowledge their own slenderness by humbling themselves, but will needs make themselves great men, so as God must be fain to encounter them, and they two must justle together. Were this thoroughly considered, we should not need so many Sermons to bring us to lowliness. For is it not a horrible thing, that worms of the earth should come of set purpose too fight against God? But yet so it is, that all such as presume of themselves, all such as think they be of any valour at all, all such as bear themselves in hand that they be either wise, or virtuous or righteous: all such (say I) do make war against God. Though they speak it not with their mouth: yet is it all one: for so it is in very deed: and therefore God telleth us that a man cannot justify himself, but that in so doing he assaulteth heaven. Now then, if we were thoroughly persuaded of this doctrine, that all proud folks are gods enemies and provoke his wrath against themselves: we would walk in another manner of mildness and simplicity than we do. But what? It seemeth to us that God aught to shrink away too make us room. Mark I pray you how men besot themselves. Nevertheless if we would nowadays hearken too this doctrine to frame ourselves thereafter: we should at length perceive by experience, that it is not for naught said, That the countenance of the Lord is upon the lofty ones, too root them out of the world, and that none but the meek ones have the everlasting heritage. Howbeit to the intent we may profit the more by this lesson, let us mark well who be the proud ones. For the pride is not always known unto men to condemn it: but whosoever trusteth in his own strength, whosoever presumeth upon his own righteousness or wisdom, whosoever sotteth himself in his own greatness and credit, and (to be short) whosoever [wilfully] overpasseth his bounds [in any thing:] the same is a proud body before God. And how is it that men overpass their bounds? Even when they think themselves to have any spark of goodness of themselves. For until such time as we be (as ye would say) quite and clean emptied: there is neither meekness nor mildness in us: Furthermore when God shall have given us any grace, and bestowed the gifts of his holy spirit upon us: let not the same make us to set up our bristles against him to offend him. If we have a good and sharp understanding, the same cometh not of our own mother wit: and therefore we must not take occasion to exalt ourselves for it: for we be so much the more bound unto God. Again, let him that is greatest, endeavour to serve the smallest, and let him not despise those whom God hath inhonoured, by setting them in like degree with him. Then if we imagine that there is any thing in us, or if we be puffed up with pride too disdain our neighbours, by reason of God's gracious gifts: it is a presumptuousness that offendeth God, and provoketh his vengeance against us. What is too be done then? If we will not have God against us, let us learn to distrust the things that are in ourselves, and not conceive any presumption that may lift us up, but (to be short at one word) let us say, we be nothing. Again, if God advance us in honour above other men, or if he endue us with any virtues: let us acknowledge the same to come of him. And furthermore let us be loving, and forbear to do our neighbours wrong, or too despise such as are God's children as well as we, or at leastwise are created of one self same likeness and nature with us. Thus much concerning that it is said, that it is God's office too b●●●e down the pride of all men with his look. And he addeth thereunto the wicked, to show that he is an enemy to all wicked folk in general. Howbeit forasmuch as it can hardly be avoided that pride and loftiness should not bear sway, forsomuch as the wicked sort rush forth into all evil, as who be despisers of God: therefore here is a more express and long discourse of these lofty ones, which forget themselves and believe, that they be able to work wonders of their own power. For if men were not so proud as to despise God: surely they would hold themselves still, and not give the bridle so to their lusts. Needs therefore must pride carry us away, when we use violence and outrage towards our neighbours, for when we devour one, and fleece another of all his goods, and show all the spite and malice that we can: it is a token that there is no fear of God in us, and that we know not so much as that we be mortal men. For he that knows how he hath but as a journey to pass through this world, and that his life is brittle and transitory: will certainly bridle himself, if it were but even in that only one respect. And therefore needs must men be bewitched, and utterly ignorant what themselves are, and what their state is, when they overshoot themselves. And verily that is the cause why the Prophet Abacuch (when he sayeth that the righteous man shall live by faith) avoucheth on the contrary part, that all loftiness shall be beaten down. What meaneth he by all loftiness? he meaneth all sturdiness against God, and all scornfulness against men. Howbeit he useth the word loftiness, because men forget themselves, and are as it were out of their wits, when they overshoot themselves after that sort to chafe against their God. But now it might be demanded, whether God doth root out all proud folks out of the world. For by all likelihood he rather spareth them, and layeth the reins of the bridle loose in their neck, so as they triumph at their pleasure. Howbeit let us mark, that it is not for us too appoint the term, too say that at such an hour God shall confound and destroy all proud folk: he will do it, howbeit in his due season. And therefore although the proud folk do bear sway, and God seem to let them do what they list, yea and that they laugh [in their sleeves] as though there were no power to repress them: yet hath he still his office which belongeth unto him, namely of rooting out the proud and wicked sort with his only look. Yea, but (as it is said in the scripture) sometimes he hideth himself from his faithful ones, not that he ever forgetteth them, or is not careful of them: but he showeth not himself in outward working, to the intent too try our faith and patience. It may seem too us that God hath forgotten us when we be in any danger, and specially when we feel the blows, and finally when we see death present, and in the mean while we perceive not that God mindeth to reach us his hand, and yet even then we cry unto him, Alas, Lord where art thou? Why hast thou forgotten me? Such complaints make we according to our fleshly understanding: and so God seemeth not too look upon the proud, when he suffereth them to cast forth their poison after that fashion, and beareth with the numbers of outrages and enormities which they commit. Yea, but forasmuch as their time is not yet come, let us tarry till God open his eyes upon them, and then shall they be destroyed. Then if they be borne withal for a time, and God wink at them: let us assure ourselves that their turn is not yet come wherein he will look upon them in his wrath, to root them out, as I said afore. Now this lesson aught to serve to double use. For the faithful aught to take comfort at it: and although God deliver them not from the tyranny of the wicked at the first brunt, yet have they cause to rest upon him. Why? For he hath not given over his office, not though they exalt themselves against him: but their time is not yet come. He shall feed them as men do Oxen: and like as men know when it is time to kill the Ox, so doth God know well enough the day of the destruction of the proud, and of all the wicked. You see then how first of all the faithful aught to be patient, when they see god delay the rooting out of the proud and wicked sort, and therefore that they must hold themselves quiet till the thing be done. In the mean while let the proud sort bethink themselves, and let us be afraid to flatter ourselves. If God spare us, let us not think that we be scaped out of his hand: neither let us gather the more boldness to attempt one thing or other, under colour that he beareth with us and winketh at us. And why? for in the end he will look upon us, and then shall our faults be bewrayed to our greater confusion. So then let us mark well that although men perceive not Gods judgements in eyesight day by day, yet must they not therefore cease to walk in fear and carefulness, but the rather be bridled by the word of God. For herein also doth our faith show itself: namely if in the mids of our adversities we can fasten our eyes upon Gods gracious promises. And on the other side when the state of the wicked seemeth to be better than the state of the godly, let us not cease too hope continually for the everlasting life, although it be not to be seen. Why so? Because God hath promised it, and whatsoever cometh out of his mouth cannot be deceivable. You see then after what sort we aught too put this lesson in ure. But now let us see if we can do the like thing as is reported here of God. Can we destroy the wicked with one only look? Can we rid the earth of all proud folk, as God can do when he thinketh good? Alas, what are we? So then, let us learn to give glory to him which showeth himself to be judge of the world, which hath all power in his hand, and which useth such order and uprightness in it, as no fault can be found therewith. And although things seem oftentimes troublesome and out of order to us, yet let us not cease too look still to the power that God showeth therewithal, and to his goodness: And then if we have clear eyes, surely we shall never miss too espy and discern that God governeth the world rightfully. Ye see then that the way too put this lesson in practise, is that when we know God in himself as he is, and that he hath uttered himself by effect and experience: we must come down to ourselves, and examine our own weakness, that we may humble ourselves, and not attempt too quarrel with God who hath the perfection of all righteousness and power in him. This in effect is that which we have too bear in mind. And specially let us weigh well the saying that is added for a conclusion: that is to wit, that if a man had that [power] he were able too save himself by his own hand, as if it were said, that God confesseth, that then a man might pass him. Therefore when any of us hath the power that is spoken of here: he needeth not to resort any more too heaven for refuge, nor too call upon God too save him: for every man might save himself. The saying of this, is too bring men to know that they have need of another body too save them than themselves, and that they have not their life in their own hand, neither can by any means warrant it. Let us consider then that we live not of ourselves, nor have any mean to maintain ourselves, yea and that although the whole world favoured us, so as it might seem that we had all things at will: yet are we nothing, but must be feign too depend wholly upon our God, and be saved by his hand. Let that serve for one point. Now at the first sight, it seemeth too be a meetly common thing, and men are taught by nature to resort unto God: but yet for all that, see ye not the drunkenness, or rather madness which carrieth us away, so as every of us is of opinion that he can save and warrant himself? And who hath told us that, but Satan, who hath put this false dotage into our brain that there is some power, some righteousness, and some wisdom in ourselves? So then, let us mark, that Gods upbraiding of us that none of us can be saved by his own hand, is no common school point. For it serveth to show us that we must distrust ourselves and all our own powers, and be so utterly disabled, as we may have no rest, stay, nor contentment but only in him. What is it then that saveth us? It is the hand of God. And wherefore? Even for his own mere and free goodness only. For if man had any thing of himself, God would not envy him for it, but would rather say, very well, let us part stakes, this is mine, and that is thine. For hath God any need too borrow of us? Hath he need to catch any of our due and right from us, to furnish out himself withal? Not not: let us not imagine any such conceits, but let us confess that there is not so much as one drop of safety in ourselves, but that we must run simply unto our God. This is it which we have too mark in this strain. Nevertheless it is true that sometimes the wicked shall be destroyed and thrown down by man's hand, for too that end is justice ordained: but can they that sit in the seat of justice and hold the sword in their hand, do any thing of themselves? Is it not because God hath appointed them, and because it pleaseth him too be served by them as by instruments? So then, it is not meet that the means which God hath ordained in this world to set out his majesty, power, and righteousness, should deface him and hinder the knowing of his glory: but rather that they should give him the greater brightness. Furthermore we see how he worketh when it pleaseth him, without the putting too of man's hand. In conclusion it is told us here, that God hath created beasts, both in the Sea, and on the land, even terrible beasts which are able to make us to quake, to the intent we should be no more so saucy as to come to set ourselves against him. And here is express mention made of Behemoth. Now the word Behema signifieth simply a Beast, and under that name are Oxen and all other beasts comprehended. Hear it is said in the plural number, look upon Behemoth whom I created with thee: and although the word Behemoth be the plural number in the Hebrew: yet is it spoken but as of one beast and no more. Howbeit forasmuch as God meant too betoken here one sort of beasts: that is the cause why he setteth Behemoth in the plural number. Nevertheless it cannot be conjectured what kind of beast it is that he speaketh of except it be an Elephant, by reason of the hugeness of that beasts body. But it is evident that he speaketh not here neither of Oxen, nor of Horses, nor of any such other beasts: for it is said, look me upon Behemoth which eateth ●ay as an Ox. God then maketh an express difference between that kind of beast whereof he speaketh and Oxen. And therefore without troubling ourselves too much [for the matter,] let us mark that God in this text hath chosen a kind of beast more wonderful to us than any other. The same is the Elephant, which hath so strong a body, that it is said of him, that his [great] bones are as brass, and his little bones or gristles (as men term them) are as bars of iron. For it is an incredible thing to us which are not acquainted with it, but they which see those beasts aught to be afraid at the only look of them: the bigness of them is so huge, as they seem too be things made by art [and not by nature.] But if we were wize enough, we needed not to go out of ourselves to behold the majesty of God: howbeit men must be sent to the beasts because of their unthankfulness, in that they know not God as he showeth himself unto them. Therefore by reason of our blockishness and unthankfulness, we have need of such mirrors as are set before us here in respect of the Elephants and other like beasts. Seeing then that we perceive that God hath created those beasts of such bigness and shape, although we had none other warrant of his power: yet have we good cause too hold down our heads, and to worship his high majesty which showeth itself in those wild beasts. And it is purposely said, that these Elephants were created with us, too the intent too show us, how God hath made the difference [between things] as he himself listed, and that he hath set a wonderful order in the world, so as men must needs be ravished beside themselves when they think thereon, at leastwise if they have the discretion to mark the things that are wide open before them. Behold a man that hath but a little body, is nevertheless appointed too be a Lord and master in this world. Wherefore are all things created, but only for our use? And we see an Elephant is so strong, that he is able to strike down a great sort of men with one stroke of his foot. Then sith we see such things, and that there is such order in the world: it doth well show unto us, that God hath done us great favour in making us so little as we be, and yet notwithstanding that he hath showed himself in the brute beasts also. insomuch that if the knowledge of the things that be put into ourselves be not enough for us: if we look upon the beasts, there we shall find things to astonish our wits. And therewithal also let us mark well, that if governing should go by greatness, then might the Elephants well reign over us. But what? we see they suffer themselves too be ruled by men like little Colts in a stable. Also we see on the other side, that God hath left them destitute of many things. Behold what huge bodies they be, and yet notwithstanding they cannot bow their legs, but are feign to stand continually: for if an Elephant be down upon the ground, he cannot get up again. Now when we see such a force on the one side, and such a default on the other, (that is to wit, that those beasts cannot bow their legs, but are feign too sleep standing, insomuch that if an Elephant be laid flat, he cannot rise again alone, but a man were as good too raze up a whole house:) aught not such a sight too make us to glorify God's goodness? For whereof is it long, that the Elephants devour us not all? They eat hay as Oxen do. Seeing then that these beasts which were able too execute such cruelty as to root out all mankind out of the world, do feed of grass in the mountains, and hide themselves under the shadows of trees, and yet notwithstanding break not out into such rage as they might do by reason of their hugeness: whereof cometh it but of that it was Gods will to tame them, to the end to give us room to devil on here beneath? Again, whereas we be hemmed in on all sides with so many sorts of wild beasts, could we continued undevoured one day in this world, if God restrained not their rage with a secret bridle? Therefore let us learn to look so upon God's works, as we may worthily magnify his power, goodness, wisdom, and righteousness, by humbling, yea and even by utter disabling of ourselves, according as in deed we be nothing.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to make us so to feel them, as we may all learn to walk in his fear, and to put us wholly into his hands without presuming any thing upon ourselves, but rather acknowledging our weakness and infirmity, and beseeching him to help us: and that forasmuch as we should be overcome a hundred thousand times a day, if he were not our defence, shield, and safeguard: it may please him to guard us fronal our spiritual foes, and to deliver us from all our temptations by giving us power to outstand them, till he have taken us out of this earthly life, which is a continual battle. That it may please him too grant this grace, not only to us, etc.   

The Cluj. Sermon, which is the third upon the xl Chapter.  
And the first upon the xlj Chapter.  
This Sermon is yet still upon the last ten verses, and then upon the text here following:  
20 Canst thou draw up Leviathan with a hook, or bind his tongue with a cord?  
21 Wilt thou put a hook in his nozethrils, or pierce his chaws with an angle?  
22 Will he make much entreatance to thee, or will he speak thee fair?  
23 Will he make a covenant with thee, and wilt thou take him a servant for ever?  
24 Wilt thou play with him as with a littlebird? or wilt thou bind him for thy young maids?  
25 Shall the companions make a feast of him? or shall the merchants divide him among them?  
26 Wilt thou fill the baskets with his skin, or the fisher's dorser with his head?  
27 Lay thy hand upon him, remember the battle and go no further.  
28 Behold, his hope is disappointed, and shall he not fall down at the sight of him?  The xlj Chapter. 
THere is no man so cruel that dareth wake him up: who is he then that shall stand in my presence?  
2 Who will prevent me, and I will satisfy him? All that is under heaven is mine.  
3 I will not conceal his members, nor his power, nor the comeliness of his making.  
4 Who will open the forepart of his garment, or who shall come too him with his double bridle.  
5 Who shall open the gates of his face, and the rows of his so terrible teeth?  
6 His scales are as strong shields, fast set as the print of a seal.  
7 One of them is clozed to another, so as the wound cannot get through them.  
8 They be shut one within another, they cleave together and cannot be sundered.  
9 His neezing is like the shining of light, and his eyes are as the dawning of the day.  
10 Out of his mouth go lamps, and sparks of fire leap out.  
11 Smoke steameth out of his noze as out of a seething pot or cauldron.  
12 His breath setteth coals on fire, and flame flasheth out of his mouth.  
13 In his neck dwelleth strength, and labour is rejected before his face.  
14 The parts of his flesh are knit together, every one is substantial in itself without fleeting.  
15 His heart is substantial as stone, and hard as a neither millstone.  
16 The mighty are afraid when he riseth up, and the waves are troubled.  
17 When the sword toucheth him he will not stay [for it] nor for the spear, nor for the dart, nor for the habergeon.  
18 For he regardeth iron as straw, and brass as rotten wood.  
19 The Archer cannot put him to flight, the stones of the sling are turned into stubble unto him.  
20 He esteemeth darts as much as stubble, and laugheth at the shaking of the spear.  
21 Under him are sharp stones, and he spreadeth out sharp pointed things upon the mire.  
22 He maketh the deep to seethe like a cauldron, and maketh the sea like a pot of ointment.  
23 He maketh a path to shine after him, and esteemeth the deep as an old thing.  
24 His dominion is not upon the earth, and he is made to be afraid of nothing.  
25 He beholdeth all high things: He is king over all the children of pride.  
I showed you yesterday, that after God had set forth many living things of the earth to witness his power and glory, here he bringeth in, on the one side the Elephants, and on the other side the whales. And it serveth to conclude this matter, that although men see not Gods being, yet aught they to perceyne what his majesty is, only by beholding the beasts which he hath created, and specially such as are able to fray us with their look, to the end that God might be glorified so much the more at our hand. Again, we saw yesterday what was discoursed concerning the Elephant, which is a terrible huge beast, and enough too scare us out of our wits. Now than if we tremble at the sight of a beast: should we play the bold fellows against God, to contend with him when he chastizeth us, and to stomach the matter when he intendeth to humble us? Should we be such fools as to murmur at his justice, or to gainsay him in any thing, or to desire to deface or diminish his sovereignty? So then, seeing that the beasts do make men to tremble, let them consider their own madness in matching themselves with God. Howbeit before I go any further, whereas here is so long a discourse upon the said kind of beasts of the land which I said was an Elephant, (albeit that it be named here by the general term of Behemoth) and also upon the Leviathan: we have too mark thereupon, how men have been of opinion, that by an allegory the Devil is spoken of here, rather than either the Elephant or the Whale, and that they have gone about too prove that fantastical device of theirs by this, that in the end it is said, that the said Whale is the king of the children of pride. But in speaking of the other kind of beast that I touched yesterday, it was said, that God maketh them to eat hay and grass like Oxen. We see then that his intent is too show us Gods mighty power in the things that are too be seen, and not to describe the Devil too us. As touching the word Leviathan, through the whole scripture it signifieth a Whale: and we see it too be so in the hundred and fourth Psalm, where the Hebrew word Leviathan is translated a Whale: and it is well enough known, that there the Prophet speaketh of God's wonders which men see in the sea, yea much more than upon the land. There is one peremptory reason too show us that we must take this text simply as it standeth, and not shiftingly. For we have seen heretofore how it was gods intent to teach men after a gross and homely manner, according to their own small capacity, and that his doing thereof is to the end that his mighty power should be the better proved unto them. Moreover he meant also to upbraid them with their folly, in that they dare set themselves against him, forsomuch as the very beasts are able to reprove them. Wherefore let us mark well, that here God giveth men a lesson, thereby too scorn their pride, in sending them to the brute beasts: but this could take no place, if it were spoken of the devil. And whereas his will was, that the whale should he the king of all the children of pride: it is not for that the beast hath any such affection. But rather it is said too compare men with the Whale, as if our Lord should say, It is true that men will lift up their shields very high, and fetch leaps above the clouds but when they have gathered all the force they can, and presumed to the uttermost, what is it in comparison of the Whale? When a man hath vaunted himself to the uttermost, let him but come to encounter with a whale, and the whale shall have more cause to vaunt himself than he. For if a man compare him with a house or a Tower, if a man compare him with artillery, or if a man compare him with a mountain: he shall find all these qualities in him, yea he shall find such terrible force in him, as is able too turn up ships upside down. And where is the man that can approach unto such strength? We see then that God hath showed expressly, that we shall always be overcome by the Whales, and that therefore our pride is to fond: and specially that when we become so bold as to lift up ourselves against him, and too go about to pluck from him the things that belong too him, and to rob him of his righteousness: in so doing we must needs be put to shame, yea even without Gods coming down from heaven, and without any showing of his majesty: for the very beasts are enough to maintain his honour. Nevertheless truly, by conveying the discourse from the one too the other, a man might well use this similitude of the whales and the Elephants, to make men perceive how greatly the power of the devil aught to fray us, seeing he is termed the prince of the air and of the world. Not without cause doth God give him that title: for it is to the intent that seeing we be so weak of ourselves, and have so mighty and strong an enemy, we should walk in fear. Therefore we may well from the one to the other take a good warning, that if we will not be subject to God, we must be bondslaves to Satan, and he shall overmaster us well enough, so as we shall have no strength to withstand him. As for example, whereas the creation of the world is spoken of, Moses treateth not of the Angels: for he meant to be a teacher to the little and unlearned ones, and therefore he setteth down but only those things which are seen with our eyes. But yet for all that, the present light which is perceived, must lead us yet further: that is to wit, to the espying out of the light of the heavenly kingdom by faith, though it be hidden from us presently. And forasmuchas we see God's majesty shineth forth every where: let us understand that there is a far greater fullness and perfection of light in the Angels, and in all things that concern the heavenly life. You see then that it is a good conveyance, when we go so by degrees from the lest things to the greatest, and from the lowest to the highest. But yet howsoever we deal, we must hold us still to the simplicity of the text: for it is an evil thing too dally with the holy scripture by transforming of it into allegories, nother aught allegories too be drawn but out of a natural meaning, as we see that Saint Paul doth in the Epistle too the galatians and in other places. Therefore let us come back again too the matter we began with. God doth here make his triumphs both by sea and land, too the end that men should know, that they shall always be confounded in their pride, if they set themselves against him. And after he had spoken of many other sorts of beasts, here he setteth the Elephants before us, which are so terrible, as they must needs amaze us: for in the huge bigness of their bodies, we behold miracles without number. We see on the one side how they surmount us: and we see on the other side how God hath not given them the things which he hath vouchsafed too give us, yea even of his own free goodness. And therefore let us learn that we shall gain nothing by exalting ourselves: for we shall be surmounted by the brute beasts, when we have done all that we can, and yet notwithstanding our unthankfulness bewrayeth itself, in that we yield too slender and niggardly a recompense unto God, for the benefits that he hath bestowed upon us. For of whom is it long that we be not brute beasts? As it was said yesterday, was not the Elephant created with us? Are we made of any preciouser mould than he? Is there any quality in us, why we should be more excellent? Not: there is nothing that maketh a difference betwixt us, but God. Now we see that the Elephants which have so terrible a force, are notwithstanding not so bold as to bend themselves against us: they go and hide themselves in moist places, and cannot have any covert that is commodious for them. seeing it is so: we see on the one side how greatly we be bound unto God, and therefore we aught of good reason too acknowledge our own weakness when mention is made of the brute beasts whom we durst not come near, not nor so much as look upon them. How should we do then, if God restrained them not? Now after this, God leadeth us too the sea, and showeth us that there also we have wherewith to pull us down: not only by reason of the great multitude and diversity of fishes that are there to be seen, insomuch that even the heathen and misbelieving writers were constrained too say, that whereas men saw many miracles upon the land, the sea was the true storehouse of the wonders of nature: but also even in respect of any one sort or kind of them: as for example let us take but only the whale, & is it not an incredible thing to see so huge a creature, living in the water? who were able to fashion the mould of so great, huge, & strong a beast as that is seen to be? For by likelihood it should come forth to pray upon the land, & there should not be food enough to suffice him in the water. Also we see what is in his bones, or in his backebones, which are more than bones: they be (to see to) iron and steel: and it is a wonder to look upon his flesshinesse. Therefore a man had need of great riches that should entertain such a body. And who can stead his turn but only God? For he hath appointed the world too keep him, and therefore hath he provided all things for him. Wherefore, sith we see this, let us learn to submit ourselves to him, or else there shall need none other judges to condemn us than the brute beasts, nother shall there need any other evidence too cast us, than the creatures that are dispersed through the world, as well in the waters as upon the land. If we be are away this singleness, it will stand us in better stead than all the curious expositions that can be devised, as when these Allegorimakers searched out his ribs and backebones, and treated also of his skin and of this and that, and to be short, there was not that piece of him, wherein they found not some toy or other. But this is as it were too make the holy scripture a noze of wax, by transforming it from the natural sense. Wherefore if we bear away but this one foresaid article, that there shall need none other witness to cast us before God, than the things that are showed in the brute beasts: shall we not have profited greatly? Howbeit before we come to that condemning in God's sight, we have a good instruction now given us too receive. And first of all, too the intent we may not be ashamed to be taught by the Whales and Elephants: let us understand that Gods sending of us too them, is even because of our untowardness, for that we be so spiteful, so froward, and of so wicked and crabbed a nature, as we cannot be brought too reason. Therefore is God fain too shame us by sending us too the beasts. Also there is such wilfulstubbornnesse in us, that whatsoever is told us, though our wants be laid open to our faces: yet do we ever seek some startingholes, and shun God's judgement to the uttermost of our power. God then must be fain too break this hardness as it were by main force, and to make us to bow under him. And therefore if the Elephants should tread us under their feet, and trample upon the bellies of us: we be well worthy of it seeing we will not glorify him that hath made them as well as us, nor yield him his due honour. Howbeit let us take it in good worth that God sendeth us to them to school, to learn to humble ourselves. Besides this, we deserve to be swallowed up of the Whales and too have the sea too overwhelm the whole earth, and so it should do (as hath been declared heretofore) were it not that God of his gracious goodness vouchsafeth to lodge us here, and maintain us notwithstanding that we deserve to be drowned every minute of an hour. Wherefore let us be contented that God giveth us instruction both upon sea and land, and that all things are ordained to turn to our welfare, according also as they shall, if we turn them not away by our own recklessness, ignorance, and naughtiness. Thus ye see the che●f point which we have to mark in this text. Howbeit before I unfold this description piece by piece. let us mark what is said here: for God declareth to what intent he speaketh so of the Whale. Who is he (sayeth God) that can stand in my presence? Seeing that no man dareth waken up a whale, not nor come near him (saith he:) who is he that dareth maintain himself before me? This is the comparison that I have touched already: that is to wit, that if the creatures (which being nothing of themselves are but a small portion of the power that is in God,) do astonish us: what will his infinite majesty do? What is all the whole world in respect of God? It is said that he holdeth both heaven and earth, and that he needeth not to stretch out his arms too embrace that great circuit, but it is all of it shut cloce in his hand Now a whale (how huge a mass of flesh so ever he have, yea and though he can do never so much in the sea) is but a very small piece of it. So then besides the infinite number of other fishes great and small that are in the sea, (all which God hath made and governeth,) the whales also are comprised there. Seeing then that God in his glory comprehendeth all things, yea and comprehendeth them as nothing: aught not we to be sore astonished before him, when a silly beast scareth us, as is showed here? And for confirmation thereof it is said, that all things are his. For if a man should say, it is true that a whale is a terrible thing, but God is not so: Yea, would God answer? and what is a whale but as a dart that I shall cast, or as a stone out of a sling? Then it behoveth us to know, that God hath printed some mark of his power in whales and other great beasts, to the intent that men should know how that the same proceedeth from his hand, and that he serveth his turn with them, to apply them to such use as he listeth, insomuch that a whale aught in our sight to be considered as if God should cast a stone out of a sling, and the air rang of it, so as we were astonished at it. Seeing then that all things are so in his hand: we have good cause to tremble before him. Nevertheless our Lord meaneth not too drive us from him: but yet must we needs be abashed at the first brunt, to the end we may yield him his deserved reverence. So then, he calleth and allureth us to him, to the intent that we should found all joyfulness there, but yet can we not come at him, till we have been utterly beaten down. Therefore there must first go a fear before, to daunt us in such wise as we may not be able to stand, but may found ourselves utterly undone and east away, if God should utter his power against us. It behoveth us to know this: and then shall all our fear be assuaged, that is to wit if we hold him for our father. But yet for all that we shall never yield him his due reverence, except he daunt us & tame us in such wise, us we know not where to become. That is the thing which we have too remember in this strain. And so let us follow this general lesson, that it is unpossible for a mortal creature to stand before God. And how should he stand? For first and formest he must needs cast us flat to the ground, and afterward set us up again. But if we will hold our own, and fall to playing the lusty tall lads: we shall never bring our purpose to pass, but it shall rather be the cause of our decay. The word stand then betokeneth that a man can never have a good case in maintaining himself to be righteous and wise, but must first of all be utterly disabled, and acknowledge that God hath all might, power, and righteousness in him, and that we cannot be but overwhelmed in our own nature. True it is that God not only would that we should stand, but also lifteth us up above the heavens: not in respect of our bodies as yet, but by raising us up when we be beaten down. Then let us mark well that there is great odds between men's desiring to be somewhat of themselves, by taking upon them to be wise and righteous, and between utter disclaiming of all goodness, and thereupon to resort unto God, and to pray him to set them in good state forsomuchas they be utterly bereft of all glory and have nothing in themselves but shameful confusion. When we have learned this lesson, that no man is able to stand before God, so as we acknowledge that there is nothing in us but filthiness and dung, that all the gay likelihood which we ween ourselves to have, is nothing but vanity, and that all the opinions which we have conceived do but beguile us, when we be once thoroughly persuaded of this, then will God lift us up, and we will think ourselves so beholden to him and too his mere grace for all things, that we will glorify him as our father, and as the giver of them unto us, yea even without being bound thereunto, and without finding any desert in us. And it is a general principle of our faith, that all flesh must keep silence before him, and that it behoveth us too understand, that if there be any lustiness in us, it withereth away out of hand: there needeth but one blast upon us, and by and by we fade away without heartiness or strength, and all our righteousness is but cursedness. I pray you mark this general principle of our faith, to the end that the grace which is manifested to us in our Lord jesus Christ, may be known, & we have our recourse thereunto, not looking either for the beginning or for the full perfecting of our salvation elsewhere, than in Gods vouchsafing too work the same freely: that is too say, without any binding of him too it on our side, or without bringing any thing of our own in that behalf. And that is the cause why he expressly addeth, who will prevent me, and I will satisfy him? As if he should say, that if we will plead against him, he must needs be in our debt, and be bound unto us, and we must have some right and interest. And where shall the man be found that may prefer his title unto God, too say that God is bound unto him? But we see clean contrariwise, that we hold all things of him, and that he on his side oweth nothing unto us: and yet notwithstanding we be so wilful as we will needs contend with him. Now let this be extended generally to teach us that we must humble ourselves under God's mighty hand, confessing him to be both wise, righteous, and mighty in all things that he doth, as Saint Paul showeth in the eleventh to the Romans. For although he allege not that text as taken out of the holy scripture: yet doth he rehearse the same doctrine. And to what purpose? There he treateth of God's free election, and showeth that God choze whom he listed to be heirs of overlasting life, and also that he forsook whom he listed. If a man should demand the reason why: it is not for us too know it, nother is it lawful for us to seek any further than his will, which aught to be in stead of all reason unto us. Not that he doth any thing unjustly: but because the secrets of his mind are hidden and incomprehensible to us, and his ways are unknown too us. Howbeit forasmuch as it is hard for men to hold themselves quiet, when they he are that doctrine: (according as we see how these dogs bark against it nowdayes, and these glorious beggars intending to play the great doctors, say they comprehend it not: and who art thou thou wretched dog? Dost thou not comprehend it? Get thee up upon thy dunghill and learn too know what thou art) forasmuch then as men are so proud that they cannot found in their hearts to submit themselves to that doctrine: Saint Paul twiteth them with this saying: Who hath given aught unto God? You step forth here with great boldness, ye allege your own virtues and your own strength: therefore it is meet that you should show God what he should do, and that nothing be done otherwise than you appoint, and so, that he is greatly bound unto you. Now if ye pretend such matter against him: come on, and let us know what it is that you have given him. And if ye know that he is nothing beholden unto you: how dare ye murmur against him? Now seeing that Saint Paul dealeth after that manner, and we know his meaning in the case of God's everlasting election: thereupon we have to remember, that it is one of the principles of our faith, [to believe] that God holdeth not any thing of us, and that we can not allege that he hath received aught at our hand: but that all glory must be given unto him, and we not think that he is our underling, or that he is any thing bound unto us. But all the matter lieth in the well practising of his lesson, specially that when our flesh tempteth us to presumption and pride, we may be restrained with this bridle: and consider: How now? with whom matchest thou thyself? For if thou wilt go to law with thy God, it behoveth thee to be well armed to answer him. And what wilt thou say to him? seeing thou haste nothing but wretchedness and cursedness in thee, would it not stand thee in hand to submit thyself to him with all obedience and humility? And further let us mark also, that by those words, all the righteousness of men is beaten down, and it is showed us that all that ever we can imagine concerning the merit or deserving of works, is but a drunkenness of Satan, who hath so bewitched men's understanding with an opinion of deserving too Godward, that the kingdom of heaven was made as it were a wages. In popery nothing is more common than to say, that men can purchase heaven. And how? By their meritorious works (as they term them.) And although the papists be forced to confess that we can do nothing without God's grace, and that we have always some imperfections in us: yet do they mingle their own works with God's grace. A man (say they) must prepare himself to receive God's grace: not of worthiness, (they be forced to grant our own unworthiness) but of conveniency, because (say they) it is convenient and seemly that a man should offer and dispose himself afore hand to receive God's grace. But is not this an express belying of the holy Ghost? Behold here a saying which is clear enough and needeth no gloze, who is ●● that hath prevented me [or been afore hand with me] sayeth the Lord? Then let us mark well that here God bereaveth all mankind of the false and devilish opinion wherewith they are so besotted, by saying that he is not bound unto us but we unto him, so as we cannot bring aught unto him, nother doth he receive any recompense at our hands by the service that we do unto him, for he hath no need of us. Now we see in effect, that all the wisdom and righteousness of man is beaten down and brought to nothing. For there are two things that make us to lift up ourselves against God: the one is when we ween ourselves to be to wise, and the other is when we think we have some righteousness and worthiness of ourselves. Howbeit God showeth us on the one part, that we may well prattle and prate: but in the end he will put us to silence well enough. Whyso? For what title can we pretend against him? Then let us forbear to be selfwyse, and learn to be sober and lowly, and let us acquaint our selves with Gods works so far forth as he showeth them to us, always restraining ourselves with this bridle, that we pass no further than is showed us in the holy scripture. If we do so, we shall be guided always by the holy Ghost. Let us then keep ourselves from saying, O I would feign know such a thing. Let us not be selfwise in seeking whatsoever we have a mind unto, when we aught not to know it: but let us be contented with that which is opened to us in the holy scripture, and specially with the things that may edify us in faith & the fear of God. And if we meet with a thing that seemeth strange to us, yet let us consider that God hath spoken it, and therefore we must receive it without gainsaying. Furthermore if God let a thing alone and tell us it not: it behoveth us to stop there without going any further, and we must not be inquisitive after our own fancy. Therefore mark it for a school point, that it behoveth us to bridle our tongues. & to suffer ourselves to be the scholars of our God, seeing he doth us the honour too teach us as well by his own mouth, as also by his holy spirit. The second point concerneth our righteousness, that being convicted to have no worthiness at all in us, and that when we have done never so much, yet we can bring nothing unto God, we should yield ourselves guilty. But (which is much worse) men are so far off from giving themselves too do good: that they employ all their force and powers to do evil, until God have reformed them. So then, if we know (and put it ure,) that we must not pretend to have any worthiness or deserving in ourselves, but yield God the honour to grant him to be almighty: then are we thoroughly humbled in all respects. This in effect is the thing that we have to bear away in this text. Now too knit up the matter, although it were not needful, not nor expedient too stand upon every word of this long discourse that is made of the whale: yet let us assure ourselves that this is not superfluous. We look but slightly and as it were glancingly upon the records that God giveth us of his majesty. But were our wits well settled too mark what God showeth us, to the end we might honour him accordingly, we needed not too go out of ourselves: for we should found precedents enough both of his power and of his will, so as we should behold both his mightiness & his goodness within us, without going any further. And that is it which S. Paul meaneth by saying, that for asmuchas we have our life, moving, and being in him: we be sufficiently convicted. Though we open not our eyes, yet doth God make us too feel with our fingers, that he dwelleth in us: and he setteth forth himself in such wise as we aught of duty to do him honour. But what? we notwithstanding do fall to stubborness: whereas if we were well advised and of good discretion, there should need (as ye would say) but the tip of ones little fingar to hold us in obedience unto God. How be it for asmuchas we overpass that, and make no great reckoning of God's works: therefore here is made a long discourse, yea and that altogether upon beasts. Seeing then that God maketh here a long anatomy: it seemeth long in deed, but yet is it not superfluous. And why? Because we be so fleeting, that we despise God's miracles how great and noble so ever they be. Thus ye see what we have too mark in the first place. Now herewithal it is said, wilt thou hold him in thy service? or wilt thou put books into his noze? or wilt thou play with him as with a spaniel or a bird▪ It is to do us to wit, that we be so much the less to be excuzed, if we acknowledge not our maker, seeing we find our selves confounded in making comparison between us and a whale. And yet for all that, when men dispute of God's works, in their own brain, and control him and are not contented with him if he work not after their liking: it is all one as if they would overthrow him. And is that possible? Behold, there is a brute beast which men cannot tell how to tame. True it is that this comparison is not peculiarly fit in all respects, nother is it requisite that similitudes should match fully & answerably in every point. But it serveth to show, that if a silly beast which hath nother reason nor understanding, hath such force in him as to make us afraid of him and to run away: what shall he do which hath made and fashioned all things? Again, if a men dare not waken up a whale: how dareth he step forth to make war with the living God, as all they do which fall to carping and quarreling with him as much as in them lieth? Behold, our Lord would fain show himself gentle and loving towards us: and in very deed we see how he is willing to bear with our weakness, and we play the madmen and wild beasts, and fall to carping at him openly, as though we were at defiance with him. And are we able to abide his presence? Shall it not be much more terrible to us than the presence of a Whale? Again, seeing it is said that the whales do make the deep to see the like a cauldron, and jumble the sea together like a pot of ointment (according also as it was said of the Elephant, tha● he would make the River of jordan to pass through his throat) I pray you if we were aghast too see a beast at that point too swallow up huge waters: how much more aghast aught we to be at the majesty of God? It might seem to us that the Whale might be choked in the mids of the waters: and yet notwithstanding he is so great and huge a beast, as he cutteth the sea asunder, maketh it too boil like a pot with his snorting and neezing and (as it is termed here) overturneth ships, and is like to swallow up all that cometh in his way: and shall our Lords neezing be no greater than a whales? Yes, he hath a snorting that is spoken of in the Prophet Esay and also in the hundred and fourth Psalm, insomuch that if God do but puff or blow upon us, we must needs be destroyed at the first blast. Seeing then that there is such terribleness in the nozethrils of a beast: what is there in the breath of god which is the wellspring of all power, either to set us up & quicken us, or to overthrow us and undo us? We see then that these parts are not set down and touched there without cause, and that these kinds of beasts are not picked out from all other, but for good instruction: at leastwise, if we have the discretion to apply all these things to God, and to make such comparisons as I have spoken of. whereas mention is made of the hardness of the whales flesh and of his bones: it behoveth us to come to this consideration: How now? What shall be become of us if God lift up his hand against us? See how the whale overturneth great ships and drouneth them in the sea, and hath not God bars of iron far harder to strike us down if he list to touch us with his hand? Now let us go justle with him [when we will.] Seeing then that we perceive so well how infinite the power of God's hand and arm is, specially when he is armed against us: we may well see that this treating after that sort of the Whale's flesh and bones, is no superfluous talk. But on the other side let us consider also, that if a beast have such power in him▪ insomuch that it is said of him, that he laugheth at the shaking of spears, and is not afraid of the sword or of any other weapon: thereby it is showed us, that if we be armed with the power of our God, we be in good surety, and have no cause to be afraid or to take thought for any thing. We see that it is God which hath given such strength unto beasts: and why then should not we trust to his protection? Furthermore let us mark well, that all the strength & power that is in Whales or in any other beasts, shall perish, how terrible so ever it be, according also as it doth perish when it pleaseth God. Therefore it behoveth us to bear in mind, that we must not trust in ourselves, for that is to great a folly: but we must repair to him who hath all power and might in himself. And that we may profit the better by this lesson: let us mark, that forasmuch as we see gods hand lifted up, & troubles to be through the whole world: we must on the one side learn to distrust ourselves, and as it were disable ourselves by knowing our own infirmities: and yet notwithstanding not cease to glory in God, seeing we be uphold by his power. Lo how we aught to walk in lowliness on the one part. And on the other side, when we resort to our God and lean unto his favour and protection: we may defy all our enemies, not only of this world, but also even Satan himself with all his power, & all that ever he is able to practise. Thus ye see that the two things which are requisite, (specially when our Lord warneth us of any peril, and we see things out of order) are that we must have an eye to our own weakness, and utterly distrust ourselves, and yet notwithstanding, in disabling ourselves not cease to look up to heaven, not doubting but that we have a good warrant, forsomuch as we be maintained by him, but in any wise not presuming upon ourselves. For as for him that thinketh he hath any power in himself, what can he do but overthrow himself. Then let us learn, not to challenge aught to ourselves, but rather to abase ourselves utterly: and yet notwithstanding to conceive such boldness upon trust of God's protection, as we may not doubt but he is able enough ton defend us from a hundred thousand deaths, sobeit that we refer ourselves wholly unto him, & trust that he will always guide us with his hand, & that although we must be feign to pass through the troubles & disorders of this world, and be environed with a hundred thousand deaths: yet notwithstanding he will make us to feel his help & give us power to get out of it, till he have drawn us fully to himself, and that we be come too the endless rest which he hath prepared for us.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him to make us so to feel how poor and miserable we be, that upon the knowing of his goodness and love towards us, we may covet nothing but to yield him his due glory for bestowing so many of his gracious benefits upon us, as in that he hath made us Lords and Masters of his creatures here below, which were able to scare us out of our wits, so as we may not be unthankful for such privilege and prerogative as he hath granted us, but do him homage for all the benefits that we have received at his hand, waiting to have him increase them, even till he have brought us too the full perfection. And so let us all say, Almighty God, etc.    


The. Clvij. Sermon which is the first upon the xlij Chapter.  
IOb answered the Lord and said.  
2 I know that thou canst do all things, and that no thought shall be kept back from thee.  
3 Who is he that darkeneth secrets without knowedge? I spoke and understood not: these things are wonderful above me, I have not known them.  
4 hearken therefore and I will speak▪ and I will ask of thee to the end thou mayst teach me.  
5 I have herd of thee with mine ear: and now mine eye hath seenethee.  
WE saw heretofore the fruit that grew of the declaration which God made unto job: and whereas he doubled his words, it appeared more evidently unto us, how much he profited by that correction. He had already repented: and now is he touched more to the quick. And so we see that when God hath once taught us, oftentimes the same profiteth us but in part: and although we think there is nothing amiss, & that we be come to the right point: yet shall it be but a little preparative to it. God therefore must be fain too hold on in teaching us, that the doctrine which we have herd may be the better rooted in our hearts, and we be the more moved with it and settle ourselves wholly in it. To be short, we see that repentance is not perfected at the first dash, but that after God hath planed us, he had need also too poolish us: like as when a man maketh a piece of work in wood or stone, he must have much heawing about it. The same way also must our Lord take with us: or else we shall have but a small entrance into repentance, and the same will vanish away by and by▪ or else continued a rude and unperfect thing. And that is the cause why we must suffer God patiently, if after once correcting of us for our faults, he content not himself with one stroke of the rod, but pay us double: for that is for our profit. Furthermore when we have herd any good instruction for our welfare, if we have received the same, let us assure ourselves it is but with small taste, so as we be not yet rightly repented, but have need to go to it new again. Wherefore let us not leave the doctrine which we have herd, but let us endeavour to profit daily more & more, knowing that it behoveth us to draw nearer and nearer unto God all the days of our life, & to be established still more and more in his fear and love. Or else without that, we be unsteadfast, & return to our old bias: & when we think ourselves to be wholly brought home, it shall be nothing but a smoke that will vanish away out of hand. Ye see then what we have to bear in mind. Also according to Job's example, when we have considered our faults one day, let us strain ourselves to know them yet better the next day, and to be the more grieved at them. For if we think we have discharged our duty with the saying of one word, or with the conceiving of some one good thought: we deceive ourselves. So then repentance must always be a conquerout, insomuch that if it be unfeigned, it must be doubled. But now let us come to that it is said here, I know that thou canst do all things, and that no thought shall be kept back [or letted] from thee. Some expound this, as though job yielded all power & might unto God, and therewithal also an infinite forecast to provide for all things & to guide them: as though he should say, Lord I know thou haste all things in thy hand, and that nothing is hidden from thee, and that thou art privy to all things. But it is a common manner of speech among the Hebrews: to say, No thought shall be letted from thee, that is to say, whatsoever thou haste ordained and commanded, yea and whatsoever thou haste intended in thy mind, shall every whit of it be readily executed, so as thou shalt not need to trouble thyself, as though thou were letted, or as though thou couldst fail in any thing. Then let us mark that this is spoken simply of God's infinite power, and the two sayings are verified both of one thing. God therefore is almighty. As how? For look what he purposeth in his mind, he can execute it by-and-by without any let. But it should seem that job here confesseth not all that he aught to do: for he had protested heretofore, that God ruleth the world: but yet he ceased not to murmur against him. It seemeth then that he hath not profited a whit, and that he returneth still to the foresaid article, that although God be almighty, yet he faileth not now and then to use overgreat rigour, so as the poor creatures suffer to much, and are tormented to excessively at his hand. Howbeit we must consider, that here job acknowledgeth God's almightiness after another manner than he had done afore, that is to wit, by humbling himself under God's mighty hand: in acknowledging that it is not for mortal men too resist him nor too check against him. Sometimes we can say that God hath all things in his hand and guiding: but in the mean while we will not cease to fret and repine if he do not all things to our liking. And whereof cometh that? Even of that we have not thoroughly conceived his high power to submit ourselves to it, nor considered that he being almighty guideth all things justly and uprightly, so as it is good reason that he should handle us and wield us as he listeth, and we keep our mouths shut, without replying to any thing which he doth. Then if we acknowledge God's almightiness by utter disabling of ourselves under him, and by confessing it to be good reason that he should reign and have all authority over us, and that we should obey him, yea and that not by constraint, but of a meek and meeld mind: that is doubtless a true confessing that God is almighty. But if we will take upon us above him, and handle him after our mind, and have him to follow our wills, and to do according to our conceits and imaginations: alas, it is an evil acknowledging of his almightiness: for we would be his fellows, yea and we would be above him to in that point. Therefore let us mark well, that job treateth of God's almightiness in another sense here, than he hath done heretofore. For he worshippeth God in his soverein dominion, and acknowledgeth that all things must needs be guided by him, & that it is his office to govern men, and that we have no cause to murmur when he afflicteth us, and that although things be hard & troublesome, yet we must always come to this point, that inasmuch as he is righteous he cannot deal amiss, and that it becometh us to please him and to yield ourselves prisoners to him, to be handled and guided as it pleaseth him, and moreover to hold all good things at his hand. Thus ye see in what wise we aught to acknowledge God to be almighty. Now in the second member, job defineth what Gods almightiness is, and how it behoveth us to conceive of it: for he speaketh of God's thoughts. We see many fantastical persons, who when they talk of God's almightiness, fall to gazing at this and that, saying: If God be almighty, why doth he not such a thing? If God be almighty, then can he do this. Yea, but we must not range abroad so after our own imaginations: God's almightiness aimeth not at our dotages nor at any common thing. Whereat then? God's almightiness and his will are things inseparable. God is almighty: but is it to do whatsoever man hath forged in his brain? Not fie: but it is to accomplish whatsoever he hath ordained in his own purpose. So then let us learn to knit these two things together, namely his almightiness and his william. And that is the cause why job said, that no thought shall be letted, kept back or res●reyned from him, that he should not execute it: not the things that men conceive and determine, (for it is not for them [to have their wills]) but the things that God hath ordained & which he knoweth to be good. Now we see after what manner God's almightiness aught to be known of us: namely to the end we should not doubt but that all things shall be done which he shall have determined, not by taking counsel at our hands, but because it is at his assignment to appoint what is good to be done, forsomuchas he is the fountain of all wisdom. For all these things are so in his hand, as nothing can hinder his accomplishing of whatsoever he hath devised. This will be the better understood by the practising of it. Such as blame God's almightiness without cause or reason, fall too seeking of by matters, saying▪ Why doth not God such a thing seeing he is almighty? yea? Is it for us to make him play tricks to and fro? It belongeth to him to determine & appoint, & afterward to bring it also to pass. Yet notwithstanding, those [forward fellows] take no heed of granting all power unto God, when it cometh to the point that they should trust in him. And yet the very thing whereunto we should apply God's almightiness, is that he will not fail to keep his promise, & that forasmuch as our welfare is in his hand, we are sure that none evil can betide us, and that sith he hath us in his protection, we be out of doubt that no enemy shall prevail against us. This (say I) is the cause for which we should mind God's almightiness, according as it is showed us where it is said that no man shall pluck us out of Christ's hand who hath taken us into his keeping. And why? For the father who hath committed us to him, is stronger than al. Why & to what end hath jesus Christ alleged to us the invincible power of God his father? It is to the end we should be quiet, and not doubt but he will save us, notwithstanding all the attempts that Satan can do or devise: for God is almighty. Herein we see that we must join God's almightiness with his good will, even such as he showeth it to be by his word. If we be once at that point, we shall not give ourselves the bridle to gaze & range abroad: & yet shall we have also wherewith to beat back the scorns of such as can found in their hearts to play with God's almightiness as with a tennisbal. As for example, look me upon the Papists, who will needs have the bread to be changed into the body of jesus Christ, and that the thing which was but bread before, should become god: & to prove their saying, they allege, why not? is not God almighty? Yes: but is it to that end? Then will him to darken the sun, & to turn the moon into water, and to make the earth to be in heaven, and heaven to be in earth. Is it not a plain mocking of God when we fall to treating of his almightiness after that manner? Is it not an overthrowing & perverting of all order, and [a labouring] that there might be no more difference betwixt white and black? Is it not a wicked rending asunder of God's mighty power, and a laying of it open to all reproach? And whereof cometh this? It is because the Papists have not yet learned the lesson that is showed us here: that is to wit, that God is almighty to accomplish whatsoever he purposeth too do. But where is there any purpose of God in this behalf? It becometh us to look whither God do will it or no. Therefore when we have God's will [for our warrant]: them must we also extend his mighty power to the performing of the things which he hath ordained in his william. But let us not think that our Lord will have men to make his almightiness rove and range where they think good. Wherefore let us bear the lesson in mind that is showed us here, for seeing that God hath showed us his will concerning our welfare & soulehelth, assuring us that he will maintain us to the end, secure us in all our necessities, lift us up when we be down, and strengthen us in our weakness, seeing (say I) that we have Gods will apparent in all these things, let us not doubt but he hath his hand stretched out to perform whatsoever he hath spoken to us. You see then that God's hand and his mouth must agreed together. His mouth (that is to say his determination or will) must go before: and afterward his hand must bring to pass the things that he hath determined. Now have we these two things that is to wit, first we must submit ourselves wholly to God's ordinance in this world. And why? For his will is good & besides that, we know also that it is his charge or office to govern, and that it is good reason that all creatures should suffer themselves to be ruled by him, and not take liberty to rule themselves, but submit themselves to him in all points and all respects. When we be once fully persuaded of this, we shall have profited greatly for all our life after. Now here followeth immediately, who is be that bideth secrets without knowledge? God hath heretofore upbraided job herewith. And it should seem that job meant to confess it to be so in deed, that is to wit, that he had wrapped up God's wisdom in his own foolish words. For if we reason of God's works after our own ability, and take upon us to be judgers of them: it is a hiding or wrapping up of his secrets: that is to say, a brabbling (as men term it) even without skill. For we would be too wise when we talk after that fashion, and have not been taught afore. You see then that: we may take this text for a confessing of the thing that had been cast in Job's teeth: as if he should say, alas Lord, rightly haste thou condemned me here before, in that I took upon me to wrap up thy secrets without knowing whereunto my words and reasons tended. I know now that I have dealt foolishly: for it was for me to have accepted simply whatsoever it had pleased thee to appoint, and I have taken upon me to play the master before I had gone to school myself. So then, Lord I acknowledge that thou hast of good right bewrayed my folly. Now if we take it after that manner: then doth job make a confession, wherein he attributeth such a will unto God, as is matched with all knowledge: for here is as it were a contrariety between God and men. God keepeth his will and determination secret: howbeit he knoweth cause to do so, and he hath always a reason ready shaped. On our side, when we go about to discover more of God's will than is lawful for us, we do but entangle it more and more: & all that is done without skill, insomuch that the more we go about to show ourselves skilful, the more we bewray our own beastliness. So on the one side let us learn that it is for God to keep his secrets to himself without making us privy to them, specially when he seeth the same too surmount our small capacity. God openeth the things unto us, which he knoweth to be meet and expedient for us, as hath been declared heretofore, but yet must he reserve many dark things to himself. And why? For we be to weak as yet to mount so high. Thus than ye see that God may conceal his secrets: howbeit, that is with knowledge, for he is not ignorant of any thing, nother is it because he is not able to she we us why he doth this or that: but because we be not able to conceive the things which as now are incomprehensible to us. Now as for us, truly when we would know more than is permitted us, we will well enough allege some cunning shift, and devise many causes: but yet at length we must needs be confounded in our own words, and whereas men strain themselves to be wise without following God's word, they always show their own fondness, how wavering their wits are, and that there is nothing but lying in them. Will we then have a pure and clear understanding too speak of God's works according to skill? Let us come to his school: let us hear him speak: let us bear away his sayings: and specially let us have such soberness, as not to covet to know more than he showeth us. When we be come to that point, then shall we speak rightly, and to the edifying of our neighbours, so as they shall be confirmed in it more and more. But if we pass the bounds that God hath set us, and will needs gad astray further than we have leave: there will be nothing but vanity and untruth in our doings. Thus ye see what we have to remember upon this verse. And therefore job addeth, I have spoken I witted not what: these things are mar●elouse above me, and I have not understood them. This confirmeth the thing that I said even now job confesseth that he had spoken without skill. As how? Because I understood not the things that I spoke of, sayeth he. It is as much as if he had said, I have put forth myself too unadvisedly. And why? Because those things were to marvelous for me, and I have not known them. And here we have to mark, that the cause why job granted himself to be ignorant, is the highness of the secrets whereof he would have spoken. God made him to feel his hand, but yet did he not conceive the cause why he should be so afflicted, and thereupon he entered into these deep temptations to say, what meaneth this that I am pinched with such extremity? Cannot God find in his heart to dispatch me out of hand? I would fayne that he had destroyed me. He maketh me to linger in pain. He knoweth that there is nothing in me but frailty, and that I am but a wretched creature: and why then suffereth he me to be so long time in extremity? If I were the wickedest wight in the world, he could do no worse to me, and yet notwithstanding he knoweth that I have served him uncorruptly, & that I am no such person as I aught to be so cast out from among men. These are the debatings whereinto job was entered. And why? For he pressed to far into God's secrets. Now to correct himself he sayeth that those things were to wonderful for him. Therefore let us mark well, that when we come unto God & fall to talking of his works, we aught to consider that they be to high secrets for our weak wit too reach unto. And I say it behoveth us to have the same persuasion as well of god's providence in general, as of the things that belong to his spiritual kingdom. Then if it be told us that God ordereth all things, & that there is not any thing done in this world without his will: it is a secret which it behoveth us to mark well. For although every man grant that God is sovereign Lord and governor: yet notwithstanding when we come to this point▪ that the things which we see to be so troublesome & out of order, cease not to be guided by the secret providence of God, who holdeth the stern above & turneth things to such end as he thinketh good: we wot not where we be. And what is to be done in that case? We must reverently consider that we be not able to mount up to so high a secret, & therefore honour God in the things that we know not, until he reveal unto us the things that are hidden from us as yet. Were this thoroughly well known, these dogs that bark so against God's providence, & rail upon the doctrine that is contained in the holy scripture, would soon cease their prattling. There are at this day certain drunkards or brainless fellows, which will say, that if God govern all things, it must follow that men sin not any more, or else that their sins aught to be fathered upon him. Such blasphemies shall a man hear. And why? Because such naughtypacks cannot find in their hearts to yield unto this point, that God's providence and his manner of governing the world, are a wonderful doctrine outreaching their capacity. They leave nothing unto God, but will needs determine all things after their own mind. And what a ranging is that? Therefore let us mark well, that job telleth us here for a general principle, that when God's works and the scanning how all things are done here bilowe, do come in question: it behoveth us to be always so reverend minded aforehand, as to think, How now? Hear is a dungeon to deep for us, and therefore we must not presume to speak after our own understanding, but simply worship God, and be sober without enquiring overfar: and in the mean while conclude that yet notwithstanding God guideth all things, and nothing cometh too pass at adventure, but according as he hath determined of the same, as this doctrine hath often been handled more at large heretofore. Mark that for one point. And for a second, let us learn that whatsoever things concern the spiritual kingdom of God, aught to be taken for wonderful things above us, accordingly as S. Paul speaketh of them. The sensual man (sayeth he) understandeth not the secrets of God: according as it said that the benefits which God hath prepared above for his chosen, are so excellent, as no eye can see them, nor mind [of man] conceive them. Then seeing it is so, let us learn to pray God to enlighten us by his holy spirit, and to make us sty above the heavens, namely by the power of faith (for our natural wit can never attain thither): and that when we have obtained, that we may also have the foresaid modesty of not passing beyond the measure of our faith, as job treateth thereof anon after. You see then that the first point which we have to mark in this strain, is that God's works, and specially his promises concerning our everlasting welfare which are contained in the gospel, are wonderful things above us, and therefore that we must not step rashly, malapertly, nor presumptuously to them, but reverently pray God to make us to taste his secrets so far forth as is for our behoof, and to open the things from day to day which are dark to us, and not suffer us to pass our bounds, but that we may take profit by the things that he shall open unto us, and tarry his increasing of our faith. And so let us never speak nor think of God's secrets, but with all reverence and humility. Furthermore whereas job confesseth that he spoke he witted not what, forasmuch as he accuseth himself of rashness, let us also learn by his example, to condemn all the talk that we shall have cast forth before we have been taught by the mouth of God. And let us not be ashamed to confess our own folly, when we have showed our beastliness [in speaking] without good ground. Let us not do as they do which clatter when they be rebuked: for such do but gather more poison, and they think it well done of them to go through with the matter, and to say, Tush I will never say otherwise, I am still of the same mind that I was. Let us not have any such hardhatednesse in us: but when we have been overbold in speaking to hastily, and some wandering words have scaped us, before we were well grounded in God's truth: let us acknowledge our folly: and renouncing our overhastinesse in speaking at adventure, let us say with job, I spoke I witted not what. But herewithal it behoveth also too be well advised for afterward, and to practise the forealleged lesson of believing [or of being sure of our matter] before we speak. And let us beware that we believe not aught, but that which our God hath showed us. So then we must come to this point, that our faith be grounded upon the word of God, and that the holy Scripture be all our wisdom. When we be once come to that knowledge▪ then may we speak, yea we may speak of the things that pass our understanding, in asmuch as God shall have showed us them by faith, as we have said afore. Howbeit, it is not enough for us too acknowledge our faults: but we must also resort to the remedy out of hand, according as job hath given us example thereof. For after he had said he had put forth himself without understanding well what he spoke: he addeth, Hear me & I will speak: I will ask of thee, to the end thou mayst teach me. Hear job pretendeth to repress himself, because he saw he had played the loose colt, in not keeping himself within his bounds. Then his confessing of his fault is not after the fashion of many men, which think themselves quite discharged with saying ●● one word, I have done amiss, and by-and-by after return to their old bias, and are always new to begin: he doth not so: but he sayeth, Lord, seeing there hath been such foolish rashness in me, and that I have so far overshot myself and run astray: now pose thou me, & when I have been well taught in thy school, let me speak simply as thou haste taught me, and let it not befall me any more, to put forth the things whereof I have no skill. This is in effect the matter that is contained in this verse. And whereas job sayeth, hear me, I will speak, his meaning is not too crave audience to speak what he listeth (for he had done so to much already): but he excuseth himself in saying immediately that his questioning with God shall be to be taught at his hand. Therefore let us mark, that there are two fashions of speaking unto God. The one is when men plead against him, and lay forth their interrogatories, & make their objections, and think themselves to be very wise. It is a lewd manner of speaking when we presume to enter so into disputation with God, or to reply against his doings. Let us keep ourselves from that kind of speech, for it were better that our tongues were plucked out of our heads. Although this be an overcommon vice: yet is it a detestable vice, and such a one as is not in any wise to be borne with. Therefore (as hath been said afore) let us learn to keep our mouths shut, that we speak not of our own head: but when any imaginations come in mind, let them all fall to the ground. For whereas I say it is not lawful for us too speak: I mean that it behoveth us to have stay of ourselves, not only for our tongues, but also for all our affections. Not that we be able to do so much, that we should not still feel some tickling lust of desirousness to seek somewhat to far, and of disputing against God: but because it behoveth us to fight against it & to beaten it down. And that is the sobriety whereunto it behoveth the faithful to be brought by the gospel, that they may simply give glory unto God by confessing themselves to know nothing. Then must all God's children practise this point: namely, not to presume to speak so at random of whatsoever thing they think good. But there is another kind of speaking that is good and holy, which they must follow: and that is to inquire of God that he may teach them. For we see many that foade themselves in their beastliness, and if a man labour to bring them to the truth, they be loath too come at it: they play the brute beasts that they might know nothing, & so they become utterly dull. Therefore it behoveth us to speak, howbeit but as in ask counsel of God, that is to wit, by desiring him to teach us, after we have confessed that we have no skill at all, that we be voided of all light, reason, and understanding, and that there is nothing but darkness and lying in our own wit. After we have confessed this, let us come to ask counsel at God's hand, saying, Lord we beseech thee vouchsafe to show us whatsoever is good for us to know. Nevertheless, verily it behoveth us even in that behalf also to have a bridle to hold us back: for else we might ask God more than shall be requisite, as many men do, who would have all things too pass through their heads. They will peradventure come unto God, and ask at his hand▪ But how? with such excessive curiosity, as their ask is never at an end. But when we ask aught of God, it must be always with this exception: Lord show us the things which thou knowest to be expedient for our welfare, so as our knowledge may be to our edifying, both in trusting to thy goodness, and in the fear of thy name. And further, forasmuch as thou Lord knowest our slenderness, show us thy will according to our ability. For when we eat honey, no doubt but it is sweet in taste: and yet notwithstanding we see that a man shall be swollen with it, and the sweetness will go near to make him burst. Even so is it with us: if we seek too high knowledge, the same will in the end turn to bitterness. We may be beguiled at the beginning, because it will seem to be a goodly thing, and such a one as we may attain to the knowledge of it. Yea: but let us consider what happened to our father Adam. He would needs know the difference between good and evil, more than God had given him, and thereby threw himself headlong into the dungeon wherein we be yet still at this day. Sigh it is so, let us not covet too great a glory: for in the end it will be no glory to us, as Solomon saith: but like as honey even by reason of his sweetness, turneth into bitterness if a man eat to much of it: so is it with us when we be more inquisitive of Gods will and works than is lawful for us. Therefore let us not covet to know more of them than we may well away with, except we intent to be overwhelmed. Now it is expressly said, Hear me, and I will speak, I will ask of thee to the intent to be taught. If we come to God to learn at his hand: it behoveth us too yield ourselves teachable. And what is the first point of teachableness? It is that we take him for our master and obey him fully in any thing that he shall list to tech us. For when a young child comes first to school, if he will needs choose his books after his own liking, to say, I will learn such a science, or I will be taught such a thing or such a thing, before he have gone to his Apcee, so as he will be a great Doctor, before he have the mean whereby to be taught, or be come to the place where learning is to be had: I pray you is that a scholerlyke modesty? But if a scholar that takes a man to teach him, aught to submit himself wholly to him: what aught we to do to God? What comparison is there in that case? So then let us mark well, that if we desire unfeignedly to be taught of God, we will not follow our own lusts, to say that he should show us whatsoever we have conceived in our own head: but we will hold us contented with that which he knoweth to be for our welfare: and too discern that it belongeth unto him. And for that cause job concludeth, that heretofore he had heard speaking of God, but now he had seen him with his eye. As if he had said, Lord, it is true that heretofore I have heard speaking of thy majesty, but now I know it after another manner: and that is to the end to submit myself wholly unto thee. job maketh comparison here between the knowledge that he had had before, and the Revelation wherein God opened himself so manifestly unto him, that he was utterly abashed and touched with such fear, as he could do nothing but glorify God, as we see he doth. Howbeit, it aught too suffice us too have heard God spoken of: for thereof also proceedeth knowledge. faith (saith Saint Paul) cometh by hearing. And faith bringeth us perfect wisdom, as it is said in another place. And what desire we more, than to know that we be the children of God? and that is known by faith, as Saint john saith in his Canonical Epistle. And again S. Paul saith in the first to the Corinthians, that by faith we enter into God's secrets, yea even into the deepest of them. For his spirit dwelleth in us, too warrant us the things that enter not into fleshly understanding. Faith then proceeding of hearing, bringeth us to a true perfection of wisdom, and therefore it aught to satisfy us to have heard God spoken of. But here job meant to betoken, that the knowledge which he had had, was as when we hear speaking of a thing that we have not seen, for when we see a thing we be the surer of it. Then let us mark well Job's meaning. It is not to refuse the doctrine wherewith we be taught when God's word is preached to us: but to do us to understand, that if the doctrine do but only beat our ears, it is a dead thing, until God reveal himself in such wise, that we know him as it were by eyesight. And when is that done? Daily when the Gospel is preached. For there must God speak to us after two sorts. He speaketh to us by the means of a man, which is appointed to be the minister to teach us: And again he speaketh to us by the working of his spirit, when we be so touched inwardly, as we far the better by the doctrine, and have our hearts pierced with it: for without that the voice vanisheth away, and is but an unprofitable sound. There are many that here the gospel speak daily: but the more it is preached to them, the more do they grow hard-hearted. And that is it which is spoken in the Prophet Esay, Go to this people and tell them, they shall see with their eyes and hear with their ears, but they shall not understand: and why? Because they have a hard heart, which cannot by any means be softened. We see then that if God work not by his grace, men shall always continued stubborn. And therefore when God speaketh to us, he must be feign to discover and show himself too us, and to make us to see him. And how? Not by bodily sight: but by perceiving his majesty in such wise, as we may learn to reverence him, and to put ourselves wholly into his hand, that he may have all authority and dominion over us.  
Now let us fall down before the face of our good God with acknowledgement of our faults, praying him to make us feel them more and more, to the end we may come to him with true repentance, and he not suffer his daily calling upon us (as well by the doctrine that is preached to us in his Gospel, as by the corrections that he sendeth us,) too be unprofitable to us, but that we may learn to be confirmed more and more in the feeling of our sins, so as we may crave forgiveness of them at his hand, and seek the remedy of them in his goodness, and therewithal desire altogether to be taught in his school, and to yield ourselves teachable unto him, even till he have rid us of our ignorance, and stripped us quite and clean out of all the vain trusts wherein we be wrapped as now. That it may please him to grant this grace, not only to us, etc.   

The. Clviij. Sermon, which is the second upon the xlij Chapter.  
6 Therefore I abhor it, and I repent in dust and ashes.  
7 After that the Lord had spoken these words unto job, he said unto Eliphas the Themanite: my wrath is kindled against thee, and upon thy two companions: for ye have not spoken rightly before me as hath my servant job.  
8 Therefore take ye seven Oxen and seven sheep, and get ye to my servant job, and offer sacrifice for yourselves: and my servant job shall pray for you: and I will accept his face, to the end that your folly be not laid to your charge: for you have not spoken rightly concerning me, as hath my servant job.  
WE saw yesterday what it is too perceive God's presence and to be touched with his glory, because that without that, it is impossible for men to come to good order, whatsoever be said unto them. For either they will play the deaf folks, or else let slip all that is spoken to them, as experience showeth too much. Therefore it is requisite that when God speaketh, he should also show himself to us, and give us some lively perceiverance of his majesty, too the intent we may fear him. And that is the cause why job protesteth that he is discontented with himself, and misliketh all that he had spoken: for men will never utterly mislike both their works and words, except they feel God to be their judge. We know how every man is given to sooth himself through fond flattery, and that when our eyes are once dazzled, none of us seeth his own shame, or if he do see it: yet doth he not willingly regard it. God then must be fain to show himself before we can come to so much reason as to mislike of ourselves, and too take hold of all that shall be done and said to us. Howbeit on the contrary part also we will not colour our vices nor seek excuses any more, when we have once a true repentance, but rather we will confess that we have done amiss, yea and even be heartily sorry for it. For if a sinner return rightly unto God: he will not only acknowledge his offence, and yield himself guilty: but also condemn himself for presuming against his maker. Therefore let us mark well, that true repentance importeth a hating of the sin, yea even to the uttermost insomuch as a man misliketh and hateth himself because he is not such a one as he aught to be, and for love of God's righteousness he condemneth all that is in himself, and seeketh all means possible too be uncaced out of that old skin wherein he is wrapped. This is the true trial of our repentance. And herein we see how shameless they are which say they be repentant, and yet a man cannot get one word out of their mouth, that showeth any token of lowliness: but they are so far off from intending to yield themselves with their whole hearts unto God, & from indevering to make amendss for the offences which they have done: that they will still maintain themselves in their wickedness. But put the case that a man acknowledge his fault: yet is it nothing worth to do so, except he utterly mislike and hate himself, as I said afore. Wherefore if the one be not as well as the other: we see what a mockery it is too say, that a man is repentant, when in the mean season he is hard-hearted towards God, and shameless towards men. Now if job (who was as it were a stranger, in that he was never of the church of God, [that is to say] of that corporation which was chosen of the lineage of Abraham) spoke after that manner, and knew what true repentance is: what damnation shall lie upon us, if we be so brutish and rude in these days, that we wot not what difference there is between the chief grounds of our faith? Lo how we have profited in the Gospel. They that were before the Prophets, yea and which were not of the body of the jews, nor of the people whom God had chosen to be his [visible] church, could skill to declare that it is no true repentance, except men do utterly condemn and abase themselves in their vices. But nowadays whereas those that will be taken to be Christians, do use the word repentance: they do but stain and vnhallowe it with their lewd and filthy mouths, coveting too have men take that for repentance, which is but a flat mocking of God. So much the more than behoveth it us to mark what is contained here: namely that if we intent to show that we be truly turned unto God: it behoveth us too have an eye too our own shamefulness, and to look upon it in such wise, as all that is in us may be condemned, and we learn to be our own judges to the end we may be quit before him, which desireth nothing but to pardon such as come back unto him with true lowelines. But job addeth purposely, that he will repent him in dust and ashes. As if he should say that he is ready to yield himself as a wretched offender unto God. For a man may well repent him without putting of sackcloth upon his back, & without casting of dust upon his head. Nevertheless, the men of old time used those ceremonies, when they intented to make solemn protestation, that they were utterly condemned before God, and that there was no remedy for them, but that God should be gracious to them as to miserable offenders. Therefore let us mark well, that job speaketh not here of a common repentance: but acknowledgeth his offence too be so grievous and outrageous, as he deserveth well to come as it were with a halter about his neck, & to show by open signs that there is nothing else but cursedness in him, till God receive him and gather him home too him. True it is that this matter might be laid forth more at length, nevertheless it will suffice us in effect, that the ashes and dust that are spoken of here, are not the chief point of repentance, but only an outward token of it. Furthermore this token is not always requisite, but if it be to make open protestation of an outrageous crime. It behoveth the faithful too be well advised that they repent and mislike of themselves all their life long: for we pass not any one day, without many misdoings: we commit infinite faults without our knowledge, yea and even thinking that we do well: so as if we examine ourselves thoroughly, we shall always found that there is somewhat still amiss in us. Therefore have we cause of sorrow: and yet notwithstanding we shall not need to make open protestation before men. Then may repentance well be without the outward signs joined with it: but when our faults are gross, and God's wrath showeth itself towards us: them must we not only be sorry and mislike of ourselves, but also (in consideration that the same may edify our neighbours) we must add some outward signs: as if a man have given some stumbling block, & seeth that God's name is blasphemed by it, and God discovereth his shame: he must not only mislike and hate himself, but also match his doing with outward humility before men, as with a record or seal to ratify his repentance. And this must be not only in every particular person, but also in the whole people, according as we see it hath always been the practise of the church. Moreover let us mark well that it is not enough for us to have the outward tokens: but our heart must specially be wounded, that being thoroughly grieved for provoking God's wrath against us, we may conceive a soriness, and condemn ourselves, and be utterly dismayed in ourselves. And that is the sorrow whereof Saint Paul speaketh, which he sayeth that we must not shun, because it is to our salvation. And therefore it is said also in the Prophet joel, rend your hearts and not your garments. True it is that unto such as had offended grievously, and were desirous that God should hear them, the Prophet giveth commandment to return with sackcloth, dust, and ashes, and to confess themselves to be offenders, and to crave forgiveness, and too declare with solemn protestation, that they have deserved death, but if he have pity of them. Howbeit forasmuchas men are so sore inclined to hypocrisy, and will needs content God with fair contenances, and forget that which aught to be the first & chief point: the Prophet sayeth expressly that their hearts must be rend, and that the hardness of them must be put away. So we see that the effect which job meant to say, is, that in repenting him of his unaduized speech, he addeth that his so doing was no light nor small sin, but so heinous that he is ready too show himself as a wretched offender, that had committed a crime worthy of death, and hath none other hope nor refuge, but only to the mere mercy of god yea and even to make the same protestation willingly before men, to the end that such as have been offended by him, may be set up again, and all men know that he desireth nothing but to humble himself under God's hand. Now seeing it is so, when we on our side have done any fault, let us learn not to lessen it, nor to hide it: but to acknowledge it, yea even to the utter abacing of ourselves. Again when we have begun to mislike of our sins in our heart, and to jothe them and to be sorry for them to the end that God should not enter into account with us: let us also have the modesty before men, too use the protestations which God liketh of: namely too confess that in all respects we have deserved death, but if God admit us to mercy: and let not the shame of our sin hinder us from making amendss for the offence which we have given by our doing amiss. Hereupon it is said, that God after he had spoken unto job, turned himself to Eliphas the Themanite, and said unto him: My wrath is kindled against thee and thy companions: for ye have not spoken rightly before me as my servant job hath done. We have seen heretofore that God found fault with job: and now secondarily he findeth fault with his companions, yea and that much more roughly. Before we come to the comparison that is made here between job and his friends: we have to mark the order, which is, that it is said that God having spoken those words unto job turned his talk to those that had wrongfully condemned him. Hereby we be warned, that although God chastise his own with fatherly gentleness: yet notwithstanding he executeth his justice thoroughly upon them: according as it is said that his punishments or chastisements begin at his own house or Church. Ye see then that God rebuketh job, and in the mean while letteth the other alone which had offended more grossly than he A man might demand here, yea, is it so? Why doth God set himself alonely at job, and at the party that had least offended? For although he had done faults, yet were they more too be borne withal than the faults of his companions: and yet God seemeth to utter all his rigour against him alone. Lo what a man might say. Howbeit he is rebuked first, because the thing which I have alleged out of the Prophet must be fulfilled: that is to wit, that God beginneth to chastise his own householdfolke first. When he intendeth to execute his justice, he beginneth not at the unbelievers: he letteth them alone, he spareth them as though he had forgotten their faults. Not that they be not thoroughly recorded, or shall not come to accounted: but for that he suffereth the sins of those whom he loveth not, to ripe, yea & to rot. Yea & in the mean while he chastizeth those whom he hath adopted, and whom he avoweth for his children: he showeth them signs of roughness, while those that are strangers to him take their rest & welter in their ease & pleasures. Thus ye see what is showed us in this text, and it is a very profitable lesson for us. For we see daily the state of the faithful is more miserable than the state of the despisers of God. The godly seem too be utterly forsaken of him, they drag their wings after them, and they do but pine away in this world: and in the mean while the wicked set up their crests and are merry, and make jolly cheer, even in scorn of God. Now how would it trouble men to see these things, if we had not this doctrine, that judgement beginneth at Gods own house: according also as it is said in the Prophet Esay, that when God shall have finished all his work upon mount Zion, then will he not spare the wicked. And the Prophet sayeth purposely, that God must perform all his corrections in his church, forsomuch as his own are those whom he setteth most store by. Therefore he must visit them first, and cleanse them from their sins, & reform them that he may bring them home to himself, and he must not do it for one day and away, but till he have made an end of his whole work: & then there is a horrible vengeance prepared for those that abused his patience, and hardened their hearts whiles he bore with them, as S. Peter also warneth us. Alas, my friends (sayeth he) let us not be grieved at the children of this world when God letteth them alone in peace, and we in the mean while are chastised by his hand, so as our state is hard and troublesome to bear. Let us bear it patiently (sayeth he): for seeing that we must be feign to pass through the furnace, and too be tried after that manner: what shall become of those whom God hath utterly forsaken? So then, let us acknowledge the goodness of our God, according also as the Prophet sayeth, that those whom God hath long borne with, are likened to fruits that are reserved to the end of the year, and are as good as rotten: & that such as are gathered sooner shall nevertheless be eaten, and men shall do them that honour, notwithstanding that they be gathered. And so let us learn, that God procureth and furthereth our welfare, in that it pleaseth him to chastise us first of all others, while the wicked give themselves to making of good cheer. Howbeit we cannot say that Eliphas and his companions were utterly rejected of God (for contrariwise he accepted them): but yet are they alienated from him for a time, and job must be feign to be a mean for them, or else they shall found no means of favour and forgiveness. Then if we compare job with them, we will say he is one of the household of the Church, and the others are as ye would say, banished out of it for a time till God have reconciled them to him again. But yet ye see that job is rebuked, & in the mean while God speaketh not a word to the others. Therefore let us consider that (as I have erst said) the more God loveth us, the more hasty is he in visiting us: and when he seeth that we have stepped awry, and are gone out of the right way of salvation: he watcheth over us too bring us home again to him with speed. Now let us come to the comparison that is set down here between job and his friends. It is said that job spoke rightly before God. How was that? For God notwithstanding condemned him as an ignorant, overweening, and unpatient person. And where is then the said rightness (I have told you heretofore how job had undertaken a good case, howbeit he proceeded amiss in it. job therefore overshot himself in the following of his matter, but yet for all that, his case was good still. Conrrariwise Job's friends used goodly reasons & such as we have gathered holy doctrine out of: but yet was the ground work of them evil. They took a general ground quite besides the case which was, that job was punished for his misdeeds, and that he was to be taken for a wicked & cursed creature, seeing that God used such rigour towards him. Furthermore also they did set down a false & untoward doctrine: saying that God doth even in this world handle men according to their deserts. But that were as much as to take away the hope of the everlasting life, & to shut all favorablenesse of God out of this frail and transitory life: and that were a turning of all things upside down. And therefore it behoveth us too call these two points to remembrance, that we may know the ryghtnesse that is spoken of here. And to be short, we must note the text that I have alleged out of the Psalm heretofore, namely that the man is blessed which judgeth discretely of the poor that is in adversity: where the Prophet showeth us that when we see any man in adversity, Gods will is, that we should have the discreetness, not to condemn him at the first dash, but to look up higher: that is to wit, [to consider] that adversities do sometimes befall men for the chastisement of their sins: sometime for the trial of their patience: sometime to prevent some faults which they might fall into: and also that God setteth them forth to be as mirrors, to the end that we seeing their obedience might be edified thereby: and sometimes for some other secret causes unknown to us. Therefore let us eschew rashness when we see God afflict any man roughly, and let us not be to swift of judgement to say that he is worthy to be so handled, and to commend such as live at their ease, as though they were better beloved of God: for that were too unadvised a judging, so it were. Then if we have the discretion in us to consider the causes that are noted to us in the scripture: we shall found diverse times, that such as are the excellent servants of God, are handled most rigorously: and it will seem too us that God is against them: but we must not judge after our own fancy. If we use that modesty, God will always secure us when we be afflicted: but if we be cruel, and foolish in giving too hasty sentence, the like measure must be moten unto us also. Furthermore for the better understanding of that which is said here, namely that job hath spoken rightly, and his friends amiss: it behoveth us to take this general rule, that when a man is in forwardness to follow God and to fear him, the same shall be accepted, notwithstanding that he commit gross faults: whereas if another man have not the true fear of God rooted in him, although he have apparent virtues that are very commendable before men, yet is all of it nothing worth, it is but stark filth. Look (I say) upon a man that feareth God, and is rightly and purely minded too give himself to welldoing: and yet notwithstanding he shall have many infirmities: he halteth, he staggereth, he reeleth, yea and sometimes falleth flat down. Yea, but his faults which he doth, are forgiven him, and God doth still reach him his hand to lift him up, insomuch that all falleth out to his benefit, because the mark that he aimeth at, is to go unto God, and his mind leadeth him still thytherward. On the contrary part, it may come to pass (as I said) that a man shall be greatly commended, that he shall have goodly virtues, and that he shall do things worthy of honour: and yet in the mean while he hath no good root in him, but is either a despyzer of God, or unmerciful towards his neighbours. Now if a man be such a one, none of the things that men honour in him can please God. Hereby we may understand in what taking job was job (as I have erst said) had all his life long been given to well-doing: he had been a righteous man and one that feared God: yea and the said singleness of heart is purposely attributed unto him heretofore, to show that our life shall never be well ruled, till we be clean rid of all feignedness, and walk as in the sight of God, and not as before men, and that we be not doubleminded, but substantially grounded to give ourselves wholly unto God. This hath been spoken expressly of job. As concerning the present case, he endured the affliction patiently: nevertheless, in the end when he was tormented with extremity, he fretted and thafed: and specially when men fell too stinging of him, than he forgot and overshot himself, seeming to be minded to resist God in that there scaped from him many unadvised words. Job's faults were these, that his patience hold not out as it aught to have done, & that he played the fool in his talk, namely in some particular sayings: but yet for all that he kept on still to the mark that I spoke of in the beginning, & howsoever he serve aside, yet flingeth he not quite away, but holdeth on his race though he go not altogether rightforth: like as an archer shooting at a mark, although he hit not the white full, yet do men see that he amed well at it if he shoot somewhat near it. Even so stood the case with job. And that is the cause why God attributeth rightness unto him. So then let us learn, that if we have a pure and holy intent, and seek [earnestly] to do good: although we be weak, although we be wrapped in many vices, although we happen to stagger and to fall, and although in effect we deserve too be forsaken of God: Yet notwithstanding he beareth with us, and hath not an eye to our infirmities and vices to condemn them without forgiveness. And that is the cause why it is said in the scripture, that such as give thence lues to the serving of God and to the keeping of his law, are righteous: after which manner Zacharie & Elizabeth were righteous before God. How were they righteous? where is such a man to be found, as it is said in the Psalm? Must not all of us needs be condemned as wretched sinners, & all of us have our mouths stopped? Yes verily. Howbeit besides that God had received Zacharie & Elizabeth to govern them by his holy spirit: he did also accept their desirousenesse of well doing, as if there were nothing but perfection in our desires, which are utterly unperfect. Our obedience is not such as it aught to be: but yet doth God accept it in good worth, because that when men are [earnestly] desirous to serve him, he layeth not their imperfections to their charge. And thus ye see why he accepteth them for righteous. Now than although there be faults in us, yet will God forgive them, and they shall be buried in his mercy, so as he will not fail to take us as just and righteous, so be it that our heart bend thitherward too honour him and to give ourselves wholly to his obedience, as I said afore. And this aught to serve us unto two purposes. For we see first of all that the Papists are out of their wits when they take these texts to ground their merits upon. O (say they) behold, here is mention made of rightness: ergo we deserve to Godward and have pure and right hearts to come unto him. Alas whereof cometh this rightness? deserve we such a commendation at the mouth of our God? And he might also condemn us a hundredthousand times without showing us any favour. Howbeit forasmuchas he wipeth out our faults and forgetteth them, & intendeth not to have any regard of them: therefore accepteth he us for righteous. And therefore in this case let us acknowledge only his mere mercy and goodness, & let us honour him for the same. And furthermore, seeing it is said that our Lord is contented with us, & accepteth the things for good and commendable, which notwithstanding are defiled: and that although there be much amiss and many great faults and imperfections in our works, and that we deserve to be abhorred of God, because we can bring nothing to him of our own, but filthiness, yet notwithstanding he accepteth & receiveth those works which are so stained with vices, as a sacrifice of sweet sent: we aught to take courage to do well. For seeing it is so, aught we not to be the more inflamed to serve and honour him. You see then what we have to mark in this verse. But by the way let us mark also, that we may well do heroical acts (as men term them) & behave ourselves as virtuously & courteously as can be devised, and men may carry us upon their shoulders, and yet all this shall be nothing, except we have a lively root in our hearts, and be desirous to serve God, as the mark that we have taken to shoot at. It were much better to go the right way limping, than to make great leaps and yet be never the further forward: yea, or to make great shows, and in the mean while too have our heart's snarled in all wicked affections. Then let us beware that we covet not to be praised much of men, but let us always, come under the governance of our Lord, that he may hold the bridle over us, & we bethink us to give ourselves to him obediently. But by the way we have here a sure & infallible record of the thing that hath been treated of before: which is, that although job failed in some point: yet he ceased not to have a good case, seeing that God who is the only competent judge thereof, avoweth it to be so. On the contrary part, although his friends had fair colours & reasons that were very favourable to seeming: yet are they misliked here: And why? I have showed you the two reasons before: whereof the one is, that they condemned job because he was stricken of God's hand. So then, if we will not have our judgement reversed from above, let us learn to leave judging at adventure when God chastizeth men, and let us consider well the causes that are contained in holy scripture: and let us do it, not only towards our neighbours, but also towards ourselves. Doth God afflict us? Let us be wise, according also as when S. james speaketh of patience he purposely termeth it wisdom. And surely the greatest wisdom that we can have, is that after we once know that God is our father and have received the grace which he offereth us in our lord jesuschrist: we can take the afflictions meekly which he sendeth us, & bowing down our shoulders under them, fall to comforting of ourselves in our miseries, & to cheering up of ourselves in our sorrows. That is the way for us to be rightly taught in the school of our God. So then, whensoever God scourgeth us, let us not conceive any heart-burning or bitterness against him (for we shall gain nothing by it) but rather let us bear in mind what the holy scripture showeth us, Namely that it is needful for us too be mortified, because we be to much given to the world, & be loath to think upon the heavenly life. If we had our own desires, in what plight should we be? But there is yet moreover, that God knoweth how there are many secret rebellions in our flesh, and therefore we had need to be subdued as it were by main hand. And again, we should nor know what it is to obey him, if he should handle us [always] after our own liking & with our ease. And therefore he is feign to chastise us, and to play rough play with us: howbeit, therein he procureth our welfare by trying us, and by sending us rough and troublesome things. For if we grudge not against him at those times: them is our obedience well allowed. And the thing that we have to mark here, is that if we judge discretely of the afflictions that God sendeth to us, & likewise to our neighbours: we shall have the said rightness whereof God beareth witness here by his own mouth. Now for a conclusion it is said, that God sendeth Eliphas & his companions unto job, & commandeth them to offer sacrifices, & saith that job shall found grace to the end that their sins may be forgiven them. Hear first of all we have to mark, that although God rebuke Eliphas and his companions after that manner: yet he would not drive them quite away: and that although condemnation were pronounced upon them, yet was it not to the end they should suffer it, so as they should lie still there, utterly thrown down without remission. There are then two sorts of condemnation which God pronounceth upon men: and of those two, the first may also be divided into other two. Generally God condemneth us, either to the end to acquit us when he shall have found us too be humbled: or else to destroy us utterly, as he doth the unbelievers. Yet notwithstanding there are two sorts of condemnation which are to our welfare. The one is of such as are already faithful, whom God chastizeth daily. For although God accounted us of his household, and that we be fully reconciled to him: yet have we need to be condemned, and to be stirred up thereby continually more and more, that we may be ashamed of ourselves, and be sorry and hate our sins, and seek the remedy of them, to the end to magnify his mercy the more, which he showeth to us in that we obtain forgiveness at his hand. Thus ye see there is a condemnation which god layeth upon his chosen, notwithstanding that they be at one with him, and he hath taken them into his flock. And there is yet another condemnation which is healthful also, and that is of such as are after a sort strangers from gods Church, and have none acquaintance with him, according as we see how he condemned Saint Paul at such time as he was a persecuter. And even in the person of Saint Paul we may the better understand the thing which I intend too say, for if I should allege two several persons, the thing would not be so easy to be understood. Behold, Saint Paul was so wicked a man, as ye would have thought he had been utterly past recovery: and yet was he one of Gods chosen. He was marked out afore hand from his mother's womb to be an Apostle: and yet notwithstanding he seemed not to be of God's Church, but rather an utter enemy too it. neverthelater God condemned him when he did beat him down, and rid him of the pride wherewith he was inflamed before, and made him in that case as a poor slave. That burden was very heavy to him, and it was a condemnation to him: yea, but yet was it to his welfare. It was meet that the same pride of his should be subdued and beaten down, by force. You see then how it was a healthful condemnation, but yet was it of a man utterly estranged from God, and which seemed to be quite past hope of recovery. Now after that Saint Paul was once condemned after that fashion, and thereby brought into the fold of God's flock, so as he become a sheep, yea and therewithal also a shepherd, & was not only one of the lambs of jesus Christ, but also a shepherd of his flock: yet behoved it him to be condemned again. As how? God buffeted him. For he sayeth that God gave Satan leave too give him buffets, as it were in way of reproach, too the intent he should not exalt himself by reason of the highness of the Revelations which God had given him, and it behoved him too have that counterpoison too drive out the poison of pride, and keep him from it. Thus we see in Saint Paul's person, that there are two manners of condemning which are too our welfare. We see the like in this present place, where Job's friends be condemned to their own salvation. For thereby God openeth them the gate, and showeth them that they may hope for pardon, if they come too him with true repentance. But yet doth he draw back from them, so as he cometh not familiarly unto them as he did to job, neither granteth he them access and entrance unto him, but by the mean that is expressed here: that it too wit, that job should make intercession for them. Hear therefore we see two diverse examples of God's mercy. And although he handle men after diverse fashions: yet must we always consider that he procureth the welfare of those whom he hath not utterly forsaken. And thereby we be taught to take all the corrections patiently which God sendeth. And although he seem not too handle us as his children, but to take us as strangers: yet let us nor cease to hope that he will pity us at length, & turn the condemnation which we shall have endured for a time, to our benefit and soul-health. Now although we cannot lay forth all that is spoken here concerning sacrifices: yet must we note in one word, that God in no time received men to mercy without sacrifices. And that was to betoken that if we will obtain forgiveness of our sins, we must have recourse too the Sacrifice that was offered up once for all for our redemption. For so long as jesus Christ is not the mean between God and us: we must continued accursed, forlotne, and hopeless. Behold, God being the wellspring of all righteousness, showeth himself an enemy of all sin. But sin dwelleth in us: therefore must God needs be at open war with us, and his vengeance must light upon us, yea and tarry upon us for ever: and there is no shift to scape from it, but by resorting to the Sacrifice whereby we have been once reconciled unto him. And therefore let us mark, that we be so much the less to be excused nowadays, after that Christ hath suffered his death and passion, if we think to be quit before God by any other mean, than by the cleansing which Christ hath made, [or for any other cause] then for that he hath made satisfaction for us, to discharge us of the condemnation of death wherein we were. Then if we seek to obtain mercy, (as we have need to do, and as which is the only means whereby for us to come unto God) we must always bear in mind the death and passion of our Lord jesus Christ, who is the sacrifice of out redemption and atonement. When we go this way too work, let us not doubt but that inasmuch as our Lord hath showed himself pitiful toward such as offended in the time of the figures of the law, yea and extended his mercy to those that were not the body of his [peculiar] people: he will also receive us at this day, seeing that the Gospel is published thorough the whole world, and that he hath made a common league as well with the Gentiles, as with the jews, so as there is no more any wall to put difference betwixt them. Let us not doubt (I say) but that if we have recourse unto God by means of the said Sacrifice: he will prevent us, to the intent that having obtained favour at his hand, we may be assured of our salvation.  
Now let us fall down before the face of our good God, with acknowledgement of our faults, praying him too cleanse us more and more from them, and that whensoever we be rebuked by him, he will therewithal make us too feel his fatherly goodness. so as we may have whereof to take comfort in our adversities, and not be grieved though he begin too chastise us, and in the mean while spare the wretched unbelievers: knowing that by that means he declareth too us, that seeing he hath chosen us to himself, he will not have us too ●●rishe. And therefore [let us pray him] that he suffer not his rods to be unprofitable to us, so as we should abide still hardened in our sins: but that he will draw us to him thoroughly, that we may with all lowliness acknowledge our sins, and be sorry for them in our hearts: yea and also protest before men how much we be bound unto his mercy, to the end that our neighbours may be edified by us, and one of us draw another to the glorifying of him in all our whole life: and for the doing hereof, it may please him to stir up true, etc.   

The. Clix. Sermon, which is the third upon the xlij Chapter.  
This Sermon is yet still upon the eight verse, and then upon the Text ensuing.  
9 Then Eliphas the Themanite, and Baldad the Suhite, and Sophar the Naamathite, went and did as God had commanded: and the Lord received the face of job.  
10 And the Lord turned the captivity of job when he prayed for his friends, and he blessed the latter state of job more than the first.  
11 And all his brethren, and all his sisters came unto him, and all they that had been of his acquaintance before: and they are with him in his house, and had compassion of him, and comforted him, of all the adversity which the Lord had caused to come upon him: and he received of each of them a piece of silver, and of each of them an ornament of gold.  
12 And the Lord blessed the latter state of job more than the first, insomuch that he had xiiij thousand sheep, six thousand Camels, a thousand yoke of oxen, & a thousand Sheeasses.  
13 Also he had seven sons and three daughters.  
14 And he called the name of one, jemima, and the name of another, Kezia: and the name of the third, Kerenhapuk.  
15 And there were not found more fairer women in all the Country, than Job's daughters: and their father gave them in heritance among their brethren.  
16 And after these things, job lived a hundred and forrie years, and he saw his sons and his sons unto the fourth generation.  
17 And he died aged and full satisfied with days.  
We have seen how God in rebuking Job's friends, would not leave them hopeless, but called them to repentance by telling them that he would hear them, and have pity upon them. And so ye see that corrections are profitable to us, when God shutteth not the gate against us, but showeth us that he is ready to receive us to mercy. For otherwise what should it boot us to be convicted of our sins? We should be drowned in despair, if we took not hold of God's mercy: and so should we never be touched with true earnestness to repent us of our evil doings, but rather wax hardhearted, so as we should chafe upon the bridle, and there should be none amendment in us. Therefore let us mark well, that God worketh men a singular benefit, when after his causing of them to feel their own naughtiness, he showeth them that yet notwithstanding they shall obtain favour if they seek it. But heerewithal we have seen also, that God commanded those men to bring their sacrifices to job, to the end that he should pray for them: and that was too humble them. For although God show himself gentle & welminded towards us: yet have we need that he should partly show himself hard to be entreated of us. Yea & that is to make us have a disliking of our sins: for oftentimes it seemeth sufficient to us to have given one good sigh and away (as we commonly say in our tongue) and so we do as it were but dally with God. Repentance aught to make us utterly dismayed, and it aught to sttike us with fear when we consider God's wrath, which is able to overwhelm us utterly. We think not upon that, but we pass over it, as we would pass over hot burning coals as they say. In this respect it is good & profitable for us, that our Lord should as it were rain us short, & show us that there is yet still some naughtiness lurking in us, the which it standeth us in hand too perceive better. Then Gods afoording of so large penywoorthes of his mercy unto men, is to the intent they should always be the more humbled, and call to mind the faults which they have committed. That therefore is the reason why it is said in this text, that job should pray for those that had offended: But yet notwithstanding, it is not to be doubted, but that as well by the sacrifices as by Job's person, God meant too show that men have need of some mean or Mediator, to make them way to him, and to 'cause them to find favour according as we see, that in the law, God had ordained the high Priest to enter alone into the Sanctuary, in the name of all the people and that all men else should stand aloof, acknowledging themselves unworthy to press near the presence of God. For that was to betoken, that without a Mediator to go in unto God on our behalf, it should never be lawful for us to pray unto him: and good right also is it that we should be hold scorn of and shut out. Now than job hold here the room and office of a Priest when he made intercession for his friends: but he took it not upon him of his own head: for that had been to great presumption in him. It behoved him to sew unto God for [other men's] pardon, and yet could not he himself come thither without a Mediator and Advocate: and how then could he have obtained grace for all the rest, if God had not enjoined him that charge? And so as touching the present act, God appointed job to be a Priest, and it behoved him so to be. For (as the Apostle sayeth) not man aught to take that honour upon him, saving he that is appointed by God: and such a one is a true and lawful Priest, like as jesus Christ himself was, who though he be master in the Church, and the head of men and Angels, and sitteth in the glory of God his father: did yet notwithstanding not thrust in himself, but was called thereunto with a solemn oath by him that said to him, I have sworn and will not repent, thou art a Priest for ever after the order of Melchisedecke. Then let us mark well that whereas job is set forth here for a Priest: it is to the end that we should gather thereof, that whensoever we have to seek forgiveness of our sins, every of us must not thrust forth himself without having any better mean: but consider that it is the office of jesus Christ to give us access, and to open us the gate, and to bring us to the presence of god his father, to the end we may be herd there, & that the throne of Majesty may not be terrible but amiable to us. Now if this were done in the time of the law, yea and even among those to whom God communicated not himself so familiarly: what shall we do in these days when we have a full declaration that jesus Christ is the only Advocate which maketh intercession for us, to the intent that our suits may be well received? And herein appeareth the unthankfulness of the world. For what hath been the cause of seeking so many Advocates and patrons, and that every man hath had a several devotion to bring himself in unto God, but because men have not known the office of our Lord jesus Christ? So then let us mark, that whensoever any of us offendeth, he must not step rashly to the heavenly throne, but come thither by the means of him that is appointed for the purpose. And then are we sure that God will not shake us off, for we have his promise, which cannot deceive us. But if we come thither geerishly, or at adventure, it shall not boot us awhitte. In like case is it with the Sacrifices that are spoken of here: For the prayers were never heard without the Sacrifice. And why? For God intended to show that of good right, men are unworthy to come unto him, because all have deserved death, and there fore that their coming thither should be but their destruction. Therefore all they that ever minded to obtain favour have brought some Sacrifices with them, to confess that they were in danger of God's judgement, and that they could not be delivered otherwise than by Sacrifice. The very Heathen men have also followed the same: but they understood not to what end: [and therefore] it was but only a witness against themselves. Nevertheless it was Gods will to leave a precedent through the whole world, where by men should acknowledge that there was nothing but damnation in themselves, and that they could not be rid of it, except their sins were blotted out by making some amendss. But now have we the truth of it revealed unto us in the Gospel: which is, that as often as we pray before God, we must have our recourse too the death and passion of our Lord jesus Christ: for we cannot otherwise be reconciled unto him, and therefore our prayers must be besprinkled with the blood which he did shed to wash away our spots. Thus ye sehow we may become acceptable to God, notwithstanding that of good right he be our mortal enemy, and that as we have made war unto him, so his vengeance and curse lie upon us, that is to wit, by coming unto him with the Sacrifice that was offered by our Lord jesus Christ, and by applying the same to our use, to the intent that we & our prayers may be blessed and thoroughly accepted of God: for than will he not fail too receive us into favour. Howbeit, it is to be noted here, that whereas God saith to the end I do no folly unto you, (for so is it word for word in the text:) that manner of speech would be somewhat with the hardest. But if we mark what is written in the eighteenth Psalm, we shall have a plain and easy declaration of this saying. It is said that God will handle men according as he findeth them. With the froward (sayeth he) I will deal frowardly. This may seem very strange: nevertheless, it proveth not that God changeth his purpose or is like unto us: but only importeth that we shall find God to be a rough rider to a rough horse (as the proverb saith.) For if we be stubborn and stiffnecked, so as we will not bow: God will come upon us with main blows of the beetle. Then it might seem unto us, that God is terrible and fierce. According therefore as we find God too be, and as we conceive him too be in our fancies when he striketh upon us: such a one is he said too be, although no change can light upon his Majesty. As much is to be said of this text. It is said to the end I do no folly with you: as though our Lord should say, too the end that I handle you not according too your folly and frowardness: for the word importeth that also. Too the intent then that I execute not my vengeance upon you, that is to say, to the intent I handle you not after such fashion as you have deserved: look that ye go to my servant job. This is according to that which I have said already: namely that forasmuch as Job's friends having knowledge of their offences were not yet sufficiently subdeved: God was feign too discover their shame further, and too make them perceive that if he should handle them as they were worthy, it would be a terrible dealing to them: and therefore that when job came as a mean betwixt them with his prayers, than he would be at one with them. And therewithal their obedience is declared, in that they did as God had commanded them. And herein we see how men are changed when God speaketh to them effectually, not only by making them hear his voice with their ears, but also by making them too receive it into their hearts. For before that time Job's friends had taken him for a reprobate, and gave judgement upon him without admitting any excuse. They spoke lustily against him as though he had been but some silly worm of the earth, or some viler thing than a worm. But now they come to him, yea even with entreatance. For god hath bereft them of the pride that blinded them before. Lo than what change followeth when we be humbled before God, and that he hath so spoken in our hearts, as we know what we be. For there is nothing that keepeth us from walking in fear, and from utter abacing of ourselves, but that we be sotted with a foolish overweening, to think ourselves too be that which we be not. Therefore God must be feign to teach us. For all the men in the world cannot mend this foolish pride wherewith we be puffed up, till God have put to his hand. But besides that Job's friends had forgotten the pride wherewith they had erewhiles been carried away, they did also show their repentance in obeying God: and in very deed the true fruit that showeth the root to be good, which otherwise should lie hid in the heart, is that we endeavour too obey God's ordinance. And that also is the cause why it is said in the Acts. Men and brethren, what shall we do? When Saint Peter had as it were thundered against those that had erewhiles despised our Lord jesus Christ: it is said that they being wounded in their hearts, and pricked inwardly with remorse, said what shall we do? They offered themselves unto God, to follow whatsoever he should command them. Therefore we see the like fruit of Repentance in this Text: For Job's friends upon knowledge and putting away of the fond overweening wherewith they had been held before, come and do all that God willed them. And so whensoever we be thoroughly humbled before God, so as we be displeased with ourselves: we shall also have a willingness and desire to submit ourselves to God's word: For it is one piece of our overweening, to do the things that we have imagined in our own brain. And when we will needs be overwise, we cannot obey God: but when we be utterly bereft of all pride, than we know that God aught to have authority to tell us what is good for us to do, and that there is nothing else for us to do, but to submit ourselves without any gainsaying. Now it is added immediately, that God received the face of job, and turned his captivity, or was turned at his repentance, when he prayed for his friends. Seeing it is so that God regarded the face of job, and accepted his prayer, forsomuch as he had appointed him to be a priest: I pray you have not we a much better certainty, seeing our everlasting Advocate who is entered into the Sanctuary of heaven, that is to wit our Lord jesus Christ, shall never be refused, nor we neither if we come to God his father by his means, holding evermore the way and furtherance that he hath given us? Behold, job was a poor man, and even entering into the high way to blaspheme God: and although he did hold himself in patience in the winding up, yet had he such pangs as made him to fling over the fields, in somuch that he offended God grievously, as I have declared heretofore: and yet for all that, when God enjoined him that office of praying, he heard him: not only for himself, but also for strangers, yea and for such as had been his enemies, and were as good well near as separated from God. For they had utterly perverted his word, and beaten down and destroyed the hope of the endless life that is to come, as I have said afore: and yet notwithstanding, job obtaineth grace for them. Now if it be said that God made that thing available which was but a little dim shadow: what shall be done now that he hath appointed his own only son to be the Priest, and commanded him, not too offer up Goats and Calves or Sheep, but to offer up both his body and soul in Sacrifice? Seeing then that the Son of God hath in his own person offered himself for our redemption, and to do away all our sins, and ceaseth not to make intercession for us still: should we doubt of obtaining forgiveness for his sake, or of being always received with all lovingness and favour at God's hand? But (as I have touched already) the naughtiness of the world showeth itself in this, that men can not content themselves with one mediator alone. The Papists run seeking to their he saints and Sheesaincts, to be their patrons and Advocates. And what is the cause thereof? For that they yield not so much worship unto jesus Christ, as to acknowledge that he hath bought them with his death and passion. They can well enough call him Son of God, & Redeemer: but they acknowledge him not for their Advocate, neither flee they too him for secure: they know not what it is to pray to him, they hear no tidings of it among them. And on our side, do we our duty as becometh us? I speak of those that are duly taught. For as often as we should pray unto God: the everlasting Sacrifice whereby redemption hath been purchased for us, aught to come too our remembrance and before our eyes. But we never think upon it but at a glance: and there are many so gross and beastly, that although they aught to have their ears deaf with hearing that jesus Christ is our Advocate: yet can they not discerrie between God & our Lord jesus Christ, in somuch that when they should call upon the father in the name of our Lord jesus Christ, they wot not whither there be any Advocate that maketh intercession for us or no. But it is no marvel though our Lord do oftentimes so dazzle men's eyes to the end to turn them away from the mean of furtherance which he hath given them by his word. For they be turned away by their own maliciousness, and have shut the gate against themselves, that they might have none access unto God to call upon him: according also as we know that there is no opening, except we have jesus Christ for our spokesman, whom they have forsaken. And that is, because the Devil hath at all times so laboured to put forth fond imaginations to carry away men hither and thither. But let us keep ourselves from gadding out: and rather sith we see that God hath heard men by means of their Sacrifices, so that the Priests of the law entered not in vain into the Sanctuary that was made with man's hands, and was corruptible, when as they brought no better thing with them than the blood of a beast: let us be sure that now our Lord jesus Christ will make us too found God pitiful and favourable towards us, so as we shall be received to mercy, doubtless if our prayers be grounded upon the Sacrifice which he hath offered, and that we acknowledge how it belongeth to him to carry word for us, and to 'cause us to be heard. Heerewithall we have also to mark how it is said here, that God made Job's captivity to tuine, or was turned at his repentance: for so may the words be taken. But the plainest translation is, that he turned Job's captivity, so as the anguish wherein he was, was taken away: or else, his captivity, that is to say, his cattle and substance [that had been taken away from him] were restored again. But howsoever it was, it betokeneth that in the end God had pity upon his servant. Yea and it is purposely expressed to have come to pass, when job prayed for his friends, that is too say, for those that had persecuted him, as we have seen afore. And herein we see that if we love our enemies, and procure their welfare and salvation: it shall be to our own benefit and profit, and God will make the blessing to return upon us. We be diverse times afraid lest we should be too gentle and kind hearted when men have offended us: and this devilish Proverb, that if a man play the sheep, the wolf will eat him up, is too much practised. That is the cause why we be so wedded to our own revenge, when men have troubled us or done us any wrong. It seemeth to us that in forgiving, we be laid open to all reproach, and that our enemies will take the more boldness at it against us. But it behoveth us to let all those fancies go: for God hath taken the charge of us himself, and hath given us a good shepherd, even our Lord jesus Christ, who hath promised too keep us. And furthermore let us mark well, that when we pray for such as vex us, the same blessing will light upon us. If it please God that it take place: it is very well: whereas they were enemies before, now they shall be our brethren. And if they continued wilful in their malice, yet will our Lord make all the requests to redound to ourselves, which we shall have made for them. Thus ye see why it is purposely said, that God looked mercifully upon job, when he had prayed for those that had so misused him, as we have seen. And so it behoveth us to call to mind how S. james saith, you have heard of the patience of job, & seen what end and issue God gave him. Now he showeth us that the afflictions which God sendeth upon his children, last but a while, and that the end of them is right happy, so as it is far better for them to be so afflicted for a time, than to live always at their ease. For if God should spare them to much, there were not that man which would not fall asleep in this world: We should no more know what obedience were: the lusts of our flesh would play the reslife jades: and we would think upon nothing but this present transitory life. Therefore let us understand, that when God afflicteth his faithful ones, first it is not of purpose to press them to the uttermost: for he knoweth what they be able too bear: and Saint Paul sayeth accordingly, that forasmuch as God is faithful, he will not suffer us to be tempted beyond that which we be able to bear. And furthermore he showeth in the end, that we have cause to wish to be so beaten with God's scourges, according as David saith, Lord it was good for me that thou didst chastise me. Insomuch that we may always glory in our adversities and corrections. That is the thing which it behoveth us too mark in this strain. For it is not for Job's sake that this was written, that God blessed his latter state more than his first, that he doubled his goods and substance which were very great afore, that he gave him sons and daughters, and that he lengthued his life, so as he saw the children that came of his own race unto the fourth generation, after he had seen himself at so low an ebb. True it is that here the holy ghost meant too leave a memorial of the gracious goodness that God showed upon the person of job: howbeit, that was not for his instruction, but for ours. Then is it not without cause that Saint james hath set us down this self-same mirror, saying: my friends, true it is that it is a hard and troublesome thing to kepepacience when men are tormented: it is against their nature. Howbeit, in the end God turneth all things in such wise too their welfare, as they perceive it was much better for them to have been so afflicted, than to have been to much and to tenderly borne withal and cockered. To be short, when soever we are troubled with adversity, I mean not only of b●●y, but also when we have such heartbitings as set us in a chafe, and tempt us to despair, or to carp against God: let us bethink us of the things which we have read of job and of his patience. For if we compare his adversities with all the adversities that we be able to bear: we shall certainly find that in him God meant to set out a mirror that passed all the temptations and troubles that daily befall the Godly. See how job was on the one side spoiled of all his substance: he had been rich, and as a Prince in his Country: he is utterly bereft of all things, and hath neither house nor any thing else left him: besides this, ye see he was also bereft of his children: his wife spited him and was against him: As for his body, behold, it was as a rotten carrion, such a one as men would be loath to look upon, according as we have seen him complain that his skin cleaved too his bones, yea and how it hath been said that he scraped of the rottenness of his flesh [with a potsherd.] This was a terrible sight, but yet were not the things that job suffered both in his goods, and in his children, and in his wife, and in his body, the chief things that he endured. All those were nothing in comparison of the anguish that he abode, when he saw that God was against him: and that also is the thing whereat he was grieved when he made his complaints saying: What now? Why doth not God take me away? Why am I not razed out of the world? Must I singer here after this sort? And seeing I am but a poor frail creature, why doth God press me so grievously? job then was in great trouble, when he saw that God was his adversary party, and that he on his side witted not why. Now seeing it is so: it must not grieve us if we be meanly afflicted, and that God chastise us according to our infirmity, every man in his own behalf: we must not think it strange: but let us resort to this story which is written for our learning, and thereupon have an eye to the end. For if we look no further, but too the extremity wherein job was during the time that God persecuted him: alas we shall be utterly dismayed, and there is none of us all but he shall utterly quail, saying: What booteth it a man to serve God, seeing that such as have walked in his fear, are most unfortunate? But when we look upon the end: that is the thing wherein we have wherewith to comfort ourselves: namely, first of all (as I have said) because the afflictions of God's children last but a while: and secondly they serve them for [salves &] medicines: and [moreover] the end of them is always happy: insomuch that they have ever cause to glorify God, not only when he delivereth them, but also because he mortifyeth all their wicked lusts: and also therein they have a better confirmation of the doctrine, in that whereas our Lord jesus Christ is the lively Image of all the faithful children of God, they be made conformable to him, as Saint Paul declareth in the eight to the Romans, that in all our adversities we be shaped like to the Image of our Lord jesus Christ, who is the eldest son in the house of God. And truly if we look but only upon the cross of jesus Christ, it is cursed by Gods own mouth: we shall see nothing there but shame and terror: and to be short, it will seem that the very gulf of hell is open to swallow up jesus Christ. But when we join his resurrection to his death, behold wherewith to comfort us, behold wherewith to assuage all our sorrows, to the end we be not oversorowfull whensoever it shall please God to afflict us. And this was purposely fulfilled in our Lord jesus Christ, to the intent we should know that this was not written for any one person only: but too the intent that all of us should understand, that the son of God will make us partakers of his life if we die with him, and partakers of his glory, if we bear all the shames and adversities which it shall please God to lay upon our shoulders, according also as S. Paul, speakecth of it in another place. We see then that the cause why this is rehearsed to us, is that we should not be utterly dismayed, when we see that God afflicteth us, nor conceive any such sorrow as should shut up our hearts and hold us prisoners so as we might receive no comfort: but that we should always have an eye to the end which God hath promised to his children, according as he hath showed by effect, as well in job, as also in David, and others, but cheeflyest in our Lord jesus Christ, who is the true and chief pattern of all the faithful. True it is that it doth not commonly fall out that God doubleth his benefits towards such as have been afflicted, so as it may be seen that they be far richer than they were before and that they have children and offspring, and all that is to ●●● desired too the worldward. This is not always seen: for God handleth us not after one equal rate: he knoweth what is fit for every man, and it behoveth us to frame ourselves to receive our portion in such wise as it shall please him to deal it unto us, as at a householders hand which knoweth well what is meet for his household. But howsoever the world go, it behoveth us to take it for a general rule, that God will not only bring our afflictions to an end, but also make them to turn to our welfare, so as we shall perceive that he forgot us not, at such time as he afflicted us, but rather 〈…〉 wed himself continually a father towards us, in that he suffered us not too fall too fast asleep in this world. As for the temporal blising, well may we take them also as God sendeth them: howbeit let us have an eye to the principal: which is, that if there were nothing else but that we be confirmed in God's goodness, that we have ●e greater assurance of his aid, and that our faith is always exercised when we be afflicted: is not that very much? The man that scarce knew how available God's favour is too help us at our need, doth in affliction see that God strengtheneth him in such wise by his holy spirit, that he beareth the affliction meekly: & when he is delivered, then knoweth he that god did put to his hand: & thereupon he gathereth that seeing god hath assisted him for one brunt, he will never fail him after. If we had none other thing but that on the one side we see the help that God giveth us: and secondly that he worketh in us by his holy spirit, to the intent we should not quail: and finally showeth us by experience that he is ready to help us at all times: I say if we had no more but that: were it not an in estimable profit? But there is yet more: which is, that God maketh us to perceive our infirmities which we knew not before: & thereby we be the more provoked to call upon him, as though he had wherted us thereunto. And on the otherside, whereas we had taken the corrections to come by haphazard, we be taught to receive them as at his hand, & too make our profit of them. And again, when we be so stricken down we be the better disposed to seek for the heavenly life: for such as roist it out to the worldward, do turn away from God. Contrariwise, when we be overmastered, and God hath cast us down to the ground, and we be brought so low & feeble as we wot not where to become: it is to the end to make us to cleave unto him, and to taste better of the spiritual welfare that is prepared for us. Then if we had none other things than these, aught we not to know that the things which are written of job are performed in us, and that we have a true example of them? Therefore let us suffer God to handle us, and to deal his benefits to us as he himself shall see good. But howsoever we far, let us assure ourselves that the end shall always be happy. And 〈…〉 y if there were none other thing but this, that afflicti 〈…〉 rue to bring us to the glory of our lord jesus christ, 〈…〉 t when we be once taken out of this world, we shall 〈…〉 company with the son of God and his Angels: 〈…〉 t we not to honour them? And although they be sharp 〈…〉 ard too our flesh: yet notwithstanding have we not 〈…〉 of to rejoice continually, and to yield thanks unto God, specially when he delivereth us out of our present miseries? Howbeit, forasmuch as all could not be discharge 〈…〉 t length, and it is enough to have a short sum of 〈…〉ings that are said here. I forbear to speak now of 〈…〉 of Job's daughters: for in effect the scripture meant to betoken, that God made him to prospero in such wise to the worldward, as we may see with our eyes that he favoured him, yea even beyond the common rate. And let us not think it strange, that God would in those days utter his love towards the faithful, by earthly and transitory prosperity. For the heavenly life was not then so perfectly discovered, as 〈…〉 is nowadays by the Gospel. jesus Christ was not yet manifested, who came down hither to lift us up, and clothed himself with our flesh, too show that God dwelleth in us, and hath joined us to his glory & immortality. These things were not yet come to pass, and therefore it behoved the faithful too be handled partly like little children. And that is the cause why that when the ancient fathers are spoken of in the scripture, it is purposely said that God blessed them in their offspring, in their cattle, in their possessions, and in such other things, and specially in length of life and why so? It was for them to be helped by those means in waiting till the heavenly life were discovered unto us, unto whom our Lord jesus Christ hath opened the gate of Paradise by his coming to make us mount up a fit with him. Then if God make not us now to prospero so much to the worldward, we must not be grieved at it: for our state is not worse than the state of the ancient fathers: we have afar better recompense which aught to comfort us. For example, let us take but only that which is said concerning long life. God in his law hath highly esteemed the long life that he gave to the faithful. And yet notwithstanding many unbelievers and utter reprobates have lived long. Therefore we must not rest there, forasmuch as it is a benefit that may be common as well to God's enemies, as to his friends: It is not the sovereign good thing, it is not the true and perfect happiness: not, it cometh far short of it. But we must also add the second point: which is, that the fathers of old time knew not yet so perfectly as we do, that God had prepared them an heritage in heaven. True it is that they had some taste of it, and they had the same faith which we have: but yet had they no such opening as we have in our Lord jesus Christ. Therefore it was meet that God should let them live long and make them too profit [in knowledge] by long experience in the world Lo why job lived long time. Now adays our life is shorter, and that is because jesus Christ is appeared unto us, and hath showed us that we are but strangers in this world, that we might run to the heritage which is purchased by his blood. The thing that was then but in shadows, was too be confirmed by visible benefits. But now we have the substance: the shadows and figures are past: we have the body of them in our Lord jesus Christ: therefore we must be contented with whatsoever God giveth us, and refer ourselves wholly to his guiding. And furthermore let us understand, that we must be contented with the life that we have lived, whensoever it shall please God to take us out of the world. True it is that when the scripture speaketh so of job and Abraham, that they died old men and full satisfied with days: it is to express the temporal blessing that I have spoken of. But howsoever they fared, neither job nor Abraham, nor such other like would ever have been satisfied with living in this world, if they had not amed at a better and more excellent end. You see than how it was requisite that God should prolong their life: to the end to give them the longer experience of his goodness: which thing is not now so requisite for us, which have a more large declaration of God's fatherly love towards us. Therefore it behoveth us to be satisfied with our life, and too dispose ourselves to die when it shall please God, so as we may go hence with a glad heart, & not with gnashing of our teeth as the unbelievers do. For if they had lived a hundred thousand years, yet would they feign tarry here beneath still: for they have none other hope but of this present life, & it seemeth to them that death dispatcheth all. And that is the cause why they are never ready to go out of the world. Contrariwise the fathers of old time were wont to confirm their faith by the length of the life which God gave them: and therewithal disposed themselves to departed whensoever God listed to take them hence too himself. And what aught we on our side to do nowadays? I have told you already that we must not look to live long to take knowledge of gods fatherly love thereby: for if you lived but three days in this world, it were enough to give us a taste of God's goodness & mercy, and to confirm our faith. For seeing that our Lord jesus Christ hath died and is rise again, we need no long time in this world to know that God is our father, and that we be sure of our salvation. Therefore as soon he giveth us knowledge of the truth of his Gospel, let us always be ready too die, assuring ourselves that he hath adopted us for his children, and that he will show himself our father both in life and death. You see then that we must always be satisfied with life, seeing that God hath given us so good a pledge of his love in our Lord jesus Christ, and we must not desire too have our life prolonged here, to the end to have a larger confirmation thereof. Wherefore let us continually pray him, that having guided us continually with his holy spirit, he will draw us [hence] to himself: and that we may come thither full satisfied, because he hath nourished and maintained us, and showed us that our true life and everlasting happiness is prepared for us above.  
Now let us fall down before the face of our good God, with acknowledgement of our sins, praying him too vouchsafe to touch us with them more and more, that we may come to him with true repentance to frame our selves after his righteousness: and that for as much as we be wretched sinners; and wrapped and overwhelmed in so many temptations as it is impossible for us too discharge ourselves of the hundredth part of our duty, it may please him too aid us with his holy spirit, and too bear with our infirmities and imperfections, until he have quite & clean rid us of them. And so let us all say, Almighty God heavenly father, etc.   
All praise, honour and thanks be unto God.   

¶ The prayer which master john Caluin made ordinarily before the beginning of his Sermons.  
LEt us call upon our good God and father, praying him too vouchsafe to turn away his face from the great number of faults and offences, whereby we cease not too provoke his wrath against us: and forasmuch as we be too too unworthy to appear before his majesty, it may please him too look upon us in the countenance of his well-beloved son our Lord jesus Christ, accepting the desert of his death and passion, for a full recompense of all our sins, that by means thereof he may likewell of us, and vouchsafe too enlighten us by his spirit, in the understanding of his woo●●, and grant us the grace to receive the same in true fear and humility, so as we may be taught th' 〈…〉 y to put our trust in him, too serve and honour him by glorifing his holy name in all our life, an 〈…〉 yield him the love and obedience which faithful servants owe to their masters, and children 〈…〉 their fathers, seeing it hath pleased him to call us too the number of his servants and children. And 〈…〉 us pray unto him as our good master hath taught us to pray, saying. Our father.   

The Prayer that Master John Caluin ordinarily made at the ending of this Sermons.  
LEt us fall down before the face of our good God, etc. (Here he addeth as the matter treated of 〈…〉 sermon, giveth him occasion to require at God's hand, and because the same changeth almost in every Sermon, it cannot here be specified.) That it may please him too grant this grace, not only to us, but also too all people and nations of the earth, bringing back all poor ignorant souls from the mis 〈…〉 le bondage of error and darkness, too the right way of salvation, for the doing whereof, it may please him to raise up true and faithful ministers of his word, that seek not their own profit and vainglory, but only the advancement of his holy name, and the welfare of his flock: and contrariwise roo●● out all sects, errors and heresies, which are seeds of trouble and division among his 〈…〉, to the 〈…〉 we may live in good brotherly concord all together: and that it may please him to guide with his h●ly spirit, all kings, princes, and magistrates that have the rule of sword, to the end that thei● 〈…〉ning be not by covetousness, cruelty, tyranny, or any other evil and disordered affection, but i● justice and uprigthnesse, and that we also living under them, may yield them their due honour a● obedience, that by the mean of good peace and quietness we may serve god in all holiness and honesty: & that it may please him to comfort all afflicted persons, whom he visiteth after divers manners with crosses and tribulations: all people whom he afflicteth with plague, war or famin● or other his rods: and all persons that are smitten with poverty, imprisoment, sickness, banishment or other calamity of body or vexation of mind: giving them all good patience, till he sand them full discharge of their miseries: and specially that it may please him too have pity upon all his poor faithful ones, that are dispersed in the captivity of Babylon, under the tyranny of Antichrist, chiefly which suffer persecution for the witnessing of his truth, strengthening them with true constancy, and comforting them, and not suffering the wicked and ravening wolves too execute their rage against them, but giving them such a true steadfastness as his holy name mayebe glorified by them both in life and death: and finally that it may please him to strengthen all Churches that are nowadays in danger and assaulted for the quarrel of his holy name, and overthrow and destroy all the devices, practices and attempts of all his adversaries, too the intent that his glory may shine over all, and the kingdom of our Lord jesus Christ be increased and advanced more and more: Let us pray him for all the said things in such wise as our good master and Lord jesus Christ hath taught us to pray, saying: Our father, etc.  

ALso let us pray our good God to give us true continuance in his holy faith, and to increase it from day to day, whereof we will make confession, saying: I believe in God the father, etc.   

The blessing of the people after the Sermon.  
THe grace of God the father and the peace of our Lord jesus Christ through the fellowship of the holy Ghost devil with us for ever.  
Amen.     

IMPRINTED AT LONDON BY Henry Binneman, for Lucas Harison and George Bishop. Anno. 1574.