WEe have seen heretofore, that Eliu intending too rebuke Job, protested that he himself was a mortall man as Job was, to the end he should not co plaine that hee was handled with too high a power. And so he showed that Gods will was to win him by reason and gentlenesse, according also as he dealeth towards us. For he beareth with us making his worde to be preached to us by men like our selues, so as we may come the more familiarly to heare things that he telleth us, and the doctrine is chawed and put into our mouthes. We see then that God pitieth us, when he appoynteth men to be the ministers of his worde, and to teach us in his name & authoritie.

For he knows our abilitie, and that forasmuch as we be feeble, we should out of hand be swallowed up of his maiestie, and ouerwhelmed with his glorie. And that is the cause why he stoupeth downe to our lownesse, in instructing us by the meanes of men. Yet for all that it is requisit also that we should be touched, to yeeld him the reuerence that he deserueth. For without that, wee woulde abuse his goodnesse, and whereas he commeth unto us, we in the ende woulde play haile fellowe wel met with him. And that is it that is rehersed to us here presently. For god perceyuing that Job was not sufficiently subdued with the matters and reasons that Eliu had alledged: makes him to feele his greatnesse

by a whirlewind, to the ende that being therwith put in feare, he should yeeld himself to the acknowledging of his fault, and wholy obey whatsoeuer should be said to him. And so we see that God applieth himself to us after all fashions, to the intent to win us. For one wile he stoupeth downe [unto us.] And why? Bicause he perceyueth us to be to grosse & rude to mount up unto him. Neuerthelesse forasmuch as there is ouergreat pryde in our nature: it behoueth us to feele him as hee is, to the ende we may learne to feare him, and too heare his worde with all humilitie and diligence. And that is a point which we ought to mark well. For therein we see the love

that he beareth us, and the care that hee has of our welfare. For needs must he be carefull of us, when he does (as ye would say) so transfigure himself, as he not only voutsafeth to talke familiarly with us, but also to stammer and lispe with us when hee sees it meete and conuenient for us. And againe, forasmuch as he sees that this goodnesse of his might turne to contempt: hee does also aduaunce and magnifie himself as is meete for him to do, to the intent we should knowe our owne state too submit our selues wholy unto him. And so much the more ought wee to desire to be taught by his worde, sith it is agreeable to our capacitie, and that therein God has

not ouerslipt any thing that is requisite and profitable for our saluation. Seing then that our good God has vouchsafed to stoupe downe in that wise unto us, and yet therewithall aduaunceth himself to frame us to his obedience: let us be the willinger to heare him when he speaks. And let us no more make this fonde excuce, that Gods worde is to high and darke for us, or that it is to terrible, or that it is too simple. For when we shall have well cast up our account: we shall find for a certaintie that our Lord setteth us forth such a maiestie in his woorde, as is able to make all creatures to quake: and yet is there also a simplicitie, to the end to make

it to be receyued of the most ignorant and vnskilfull: [moreouer] there is so great light in it, as wee may vnderstand it without going to schoole, at leastwise if we be teachable: for it is not without cause that hee calleth himself purposely the schoolemaster of the lowly and little ones. Thus ye see that the thing which wee have to marke in the first streyne, is that Gods speaking too us by the mouth of men, is to the intent wee shoulde come the more freely too him, receyue the things with better leysure which he on his behalf telleth us, and not be astonished out of measure. however forasmuch as we be dul upon the spurre, and yeeld him not the honour which he deserueth: hee makes

us to feele him as he is, and exalteth himself in his maiestie, to the intent that the same should bring us to do him honour. And it is purposely said, that the Lorde spake unto Job out of a whirlewinde. It was not ynough for him to have giuen some token of his presence, but he did also rayse as it were a vehement tempest. We shall finde in the Scripture, that sometimes God raysed thunder after the same sort, when hee listed too speake to his faythfull ones. But we have specially to marke heere, the circumstance of the place, that forsomuch as Job was not sufficiently tamed: God was saine to shewe a terrible force to him. The cause then why hee thundered and raysed this whirlewinde,

was that Job shoulde know with what a Lord he had to deale. In generall, it is commonly sayd, that God dwells as it were in a darke cloud, or rather that he is compassed about with light: and therefore that we cannot come at him, insomuch that if we woulde looke upon God, our senses dazle by reason of the thicke darkenesse betweene him and us. This then is verie well spoken in generall of the glorie of God, to the ende wee should not presume to be ouer inquisitiue of his incomprehensible determinations, but tast so farre of them as it pleaseth him to discouer them unto us, and therewithall consider that all our senses fayle us if he vouchsafe not to come to us, or else to

lift us up to him, and yet neuerthelesse, that for another respect, (that is to wit, bycause of our sturdinesse) God must be faine to shewe himself terrible to us. True it is that he would faine drawe us to him by gentlenesse, and we see that when men be well disposed to submit themselves unto him, he vseth the sayd louing maner of inuiting them vntoo him as gently as may be. But when he perceiueth any sturdinesse, he must needs first of all make us to stoupe, for otherwise what shoulde he win by speaking too us? And that is the cause why in publishing his lawe, hee rayzed thunders, blew trumpets in the ayre, and made all to shake, insomuch that the people were so afrayde, as

they sayd, let not the Lorde speake unto us, for then are we but dead, wee be vtterly vndone. Why did God shake the earth after that maner? and why did his voyce rore with such terriblenesse? Ment hee too driue away his people that they shoulde not heare him? Truely it is cleane contrarywise said, That hee gaue not his lawe in vayne, but that he ment to give the people a certaine rule, to the ende they might knowe the way of lyfe. So then his raysing of whirlwindes and tempests in the ayre, is not too scare us: that (say I) is no part of his meening: but it serueth for a preparatiue too subdue the loftinesse of those folke, which would neuer have obeyed God and

his word nor neuer have acknowledged the authoritie of him that spake, without these tokens whiche were added. And therfore let us mark wel, that gods speaking to Job after that fashion out of a whirlwinde, was no more than needed. Nowe if such a holy man who had applied his whole indeuer to the honouring of God, needed to be subdued after that maner: what had wee neede too be? Let us compare our selues with Job. He was a mirrour of Angellike holinesse: wee have heard the protestations that he made here before: and although he were extremely afflicted, and by reason therof did murmure and let slip many wilde words: yet did he alwayes hold himself to the grounde of woorshipping God, and of humbling himself under

his hand: he hilde still that generall point, though he swarued aside in some particulars. But we be as fleshly as may be, and our vanities do so carie us away, as we be in maner starke drunken. Hardely can wee discerne that there is a God in heaven: and if a man set his woorde afore us, we make slowe haste to it, yea and we be duller than Asses in it. Had not our Lorde neede then to make us feele his maiestie, and too touche us with it in good earnest? Nowe truely God needeth to rayse up stormes and whirlwinds to make us know that it is he which speaks: but hee must dispose us after another maner too come vntoo him, according also as hee

does. Then if one man have hartbitings and troubles in his conscience, and another be afflicted with diseases, and the thirde be touched with aduersitie: let us understand that it is God which calleth us to him, bycause wee come not too him, of our owne accorde, nor do drawe neere him to heare his worde: he subdueth such hardhartednesse as meete is it shoulde be, to the ende that our mindes should be humbled in true obedience. does God then see such rebelliousnesse in us? Hee muste needes vse the maners and meanes aforesayde to draw and win us to himself: and to the ende wee may heare him, hee must be fayne to speake to us as it were out of a whirlwinde, not that this preuayleth in

all men. For wee see some that kicke against the prick, and play the restie iades: and although god quicken them up, yet winneth he nothing at their hand. How many of these wretches are to be seen whom God chastiseth so many wayes, stri ing so hard blowes upon their heades with a beetle, that if they were neuer so harde they must needes be softned: and yet notwithstanding they neuer leaue gnashing theyr teeth at him? We see they cannot be trayned, neither can they by any meanes be moued: so full of pride and stubbornnesse do they shewe themselves agaynst God, even spyting him to the vttermost of theyr power. So then it were much for the behoofe of all those whom God chastizeth, that they were

disposed too come unto him, and that is his intent. Therefore let us beware that we disappoynt not our God: but as oft as he sends us any aduersitie, let us learne to resort to him, as well as though hee spake with thunder, or thundered upon us to make us heare him. Let us consider this, and let us so cosider it, as our mindes may be truly subdued unto him, and our whole seeking may be to be wholly humbled under his obeysance. Lo what we have to marke in this streyne. And let us marke further, that although God doo not in these dayes thunder from heaven: yet notwithstanding, all the signes that have bene giuen in olde time for the warranting of his worde, ought too

serue us also at this daye. When Gods lawe is preached unto us, wee must immediatly match therewithall the thing that is spoken in the ninetenth of Exodus: which is, that the lawe has beene duely warranted, and that our Lorde gaue full authoritie therevntoo, when hee sent thunder and lightenings from heaven, and made the ayre to ring with the noyse of his trumpets: and that all this was done, too the intent that the lawe shoulde be receyued with all reuerence even to the worldes ende. As much is imported in this verse. For wheras it is sayd that God appeared in a whirlwind: it behoueth us to vnderstand that his intent was to warrant the thing that is conteyned in this booke: and not only that: but

we must also extende this authoritie unto his whole word. There is yet this one thing more to be considered, that if God begin to call us too him after a louing maner, and show himself rough & sharpe in the end: we must not think it strange, but rather examin well our life, to knowe whether wee have obeyed him or no: and in so doing let us on the one side acknowledge his apparant goodnesse, and on the other side consider that he must needes vse the second meanes to win us, when hee sees that he gayneth nothing by his fauourable dealing which hee had showed us. As for example, God does sometimes cocker us when he intendeth to take us for his owne, and to have

us of his flocke: and hee setteth foorth his worde unto us without sending us any affliction. Verie well, wee see it is his will so too do, and wee like well of it. But yet in the meane while we profite not our selues by it, to be confirmed in his goodnesse as wee ought to be, to renounce our owne wicked lustes, to forget the worlde, and to give our selues wholly unto him. Hee beareth with us for a time: but in the ende when he sees us so retchlesse, he beginneth to smite. Heerein we ought too perceyue, that his speaking to us as it were out of a whirlwinde, is not without cause, forsomuch as we had no will to heare him when he spake

graciously vntoo us, and after a kindeharted and fatherly maner. Therefore it is requisite that God should speake to us with such vehemence, sith hee perceyueth that wee will neuer come too him, till hee have prepared us after that fashion. True it is that hee winneth some by his bare worde: howbeeit when hee sees othersome stubborne, he sends them some trouble and aduersitie. And doubtlesse there are a number that had neuer come too the Gospell, nor neuer bene touched rightly at the heart to obey God, if he had not sent them some token that hee was minded to chastice them. Heerevpon when they felt once by afflictions, that there is nothing but wretchednesse in this world: they were inforced to mislike of themselves, and to cut

off their pleasures in which they had bin plunged heeretofore. Ye see then how God draweth men to him after diuerse sortes. But let us profite our selues by the meanes that he vseth towards us, and againe, when he speaks not to us in a whirlwinde, let us on our side be familiar with him, and suffer our selues to be ruled by him as sheepe and lambs. For if he spie any hardhartednesse in us, he must needes subdue us whether we will or no. And although he suffer us to play the looce colts for a time: yet at length we shall feele his terrible maiestie to make us afrayde, at leastwise if it please him to show us fauour: for God does us a singular good

turne when he wakeneth us after that maner, and thundereth so with his voyce, as it entereth into our harts & woundeth us. I say it is a priuiledge which he granteth not to all men. Againe, his thudering vpo the vnbeleeuers, is to late: for there is no more hope of their returning unto him, but hee summoneth the to heare their condenation. So much the more then ought wee to receyue quietly this helpe which God giueth us, when for the subduing of all the stubbornnesse of oure flesh, he rayseth some whirlwind, that is to say, makes us to feele his maiesty. Ye see in effect what we have to mark upon this sentence. Now let us come to that which is said in these wordes: who

is he that darkneth the secretes in wordes without knowledge? Gird up thy loins like a valiant man, and answer me to all my demaundes. In the first place here God mocketh at Job, bicause he had striued with him, & borne himself in hand that he could mend his cace by his disputing. And that is the cause why it is sayd, who art thou? Now when the scripture shows us who or what we be: it is to make us vtterly nothing. True it is that men will make great account of themselves, and beare themselves in hand that there is some great woorthinesse in them. And well may they esteeme highly of themselves, but God in the meanewhile knows that there is nothing in them but al

filth and stinch, and therfore he shaketh them off, yea even with a lothing of them. And so although we be so foolish and ouerweening, as to glorie of the wisdom and vertue that is in us: yet notwithstanding god to deface us and put us to shame, vseth but only this word, what art thou? Thou art but a man. The pronouncing of this is as it were an vtter bereeuing of us of all occasion of boasting. For wee knowe there is not so much as one drop of goodnesse in us: and then have wee no more cause to vaunt our selues in any maner wise. That is the cause also why god addeth, Girde up thy loins like a valiant man: that is to say, Set

as much store by thyself as thou listest, beare thy self in hand that thou art as a Gyant, be thou furnished throughly, and be thou armed from top too toe, and what shalt thou gaine by it in the ende? Thinkest thou too stande, if I set myself agaynst thee thou wretched creature? What hast thou? Heere we see what Gods meening is. For (as I said afore) this foolishnesse of self estimation, and of selfeweening that wee be of some value, is so rooted in us: that it is verie hard to bring us to a right understanding of our owne wantes, so as wee might be cleare from all pryde and presumption. So much the more then behoueth it us to marke the text of the scripture,

where it is showed us, that there is not any thing of estimation in us. And let us wey it well: for it is not spoken of some one part of the worlde onely, but of all mankinde in generall. Therefore let both great and small learne to be ashamed of themselves, seing that God byndeth them up all in one bundle togither, when hee sayeth that the wisedome of men is but foolishnesse and vanitie, their strength but weaknesse, and their rightuousnesse but vncleannesse and dung. For when God speaks in suche termes: it is not to two or three men, but to all men vniuersally. Therefore let all of us from the greatest to the least, learne too stoupe, acknowledging all our glorie to be but confuzion and

shame before God. And for that cause let us thinke upon this saying: who is this? Let us not take it too be ment onely of the persone of Job, but of all mortall creatures, as if our Lorde should say, How now? Is there such malapertnesse in man that is but a pot of brittle earth, in man that is but a vessell ful of all filth and naughtinesse, & in man that is lesse than nothing? is there such malapertnesse in him as to dispute agaynst mee, and to be so inquisitiue afore hande? whether were that to go? Who art thou ô man? According also as we see that Saint Paule setteth the same woorde as a stoppe in our way, saying: Who art thou ô man

whiche reasonest with God, and pleadest against him? And this he setteth downe after hee has alledged the obiections in which men thinke themselves to have a fayre colour to dispute agaynst God, and to demand why he should destroy those whom he has created, and why he should put a difference betwene one and another without knowing any cause, so as the one should be called to saluation, and the other be reiected. After that Saint Paul athe set downe those things: although men take pleasure in such obiections: yet he sayth, O man, who art thou that settest thy self after that fashion against God? And this is it which we have to marke upon this saying, who is this? Therfore whensoeuer any man is tempted to pride,

lette him thinke with himself, Alas, who art thou? Here is no entering into battell against such as our selues are, and agaynst our matches: but if we will needs be so bold as to be inquisitiue of Gods secretes, and to l t our fancies and tongues looce to imagine vnprofitable things, or to talke against God and his honour: wee must be faine to thinke, Alas, who am I? when every of us shall have entered into himself, and considered his owne feeblenesse, and perceiued that in effect we be nothing: we shall be cooled well ynough, all this prittleprattle, and all our former conceytes will be layd a water: yea and all our imaginations will be brideled and imprizoned, as shall be declared yet more fully hereafter.

Now it is sayd expresly, Gird up thy loins like a valiant man: too do us to wit, that when the whole world has layd their force togither, and vttered the same, all is nothing. Ye see here how God spiteth or defyeth Job in bidding him to furnish himself, and to come armed and weaponed as a Gyant, or as the valiantest man that could be found. Hereby he expresseth yet better the thing that I have said alreadie: that is to wit, that the condemning of men in the scripture, is not ment simply of the common sort, and of such as are despised and out of credite and estimation: but extendeth even to the greatest, and to such as thinke they touch the clouds with their heades.

So then although men imagine themselves too have some apparaunce of honour: let them assure themselves that the same is nothing before God. As for example, They that are excellent in comparison of their neighbours, will surely conceyue some opinion and well lyking of themselves: if a man be counted skilfull, of good wit, and of good behauiour, he will set much by him self in respect of those that have not the same qualities: finally if a man be indued with great and commendable vertues afore men, the hauing of such speciall induements will perchaunce make our hearts hoppe in our belly (as they say) and too set much store by our selues: but when we come unto God, then must all of it quite quaile. There is not

then so lustie and stoute a fellow that has [in that cace] one whit of strength at all: all holinesse, all wisdom, and all that ever else is, fayleth vtterly in that behalfe. Therfore at a worde, let all the worlde knowe, that their furniture shall not boote them before God, but we must be vtterly desaced and emptied before God, so as he leaue not one drop of power or strength in us, other than wee shail take of him as by way of borrowing, acknowledging that all proceedeth of his meere goodnesse. Now then we see what this worde valiant man importeth, It does us too wit, that what speciall power or vertues soeuer wee have, the same must not puffe us up with pride agaynst God. Furthermore

it is sayd also, that Job wrappeth (or darkneth) secrets in wordes without knowledge. Hereby God shows that when we have to deale with his secrets, we must bethinke our selues well, that we may proceede soberly and with all reuerence. For under this worde secrets, God intended to signifie the high things wherof Job had spoken. We may well dispute of many petie trifles, yea and discourse of them at randon: and in so doing our talke shall be but vaine and fond, but yet shall there not be any blasphemie there in, neither shall Gods name be vnhallowed. But when we enter into the doctrine of saluation, and into Gods works, and fal to disputing of his providence and wil: the must we not go to it so

vnaduisedly, for we do but wrap up or intangle secrets in vnskilfull wordes. We see then in which God rebuketh Job: namely for speaking to hastily of things that outreached his capacitie. For althogh he had excellent giftes of grace: yet ought he alwayes to have humbled himself with acknowledgement of his infirmities, and also to have brydeled himself, sith hee was well neere out of his wittes, and wist not what to think of Gods judgements. And forasmuch as hee felt himself at such an afterdeale, he should have had an eie to the feeblenesse of his owne understanding, and acknowledging him self to be a n rtall man, he should have said, Alas there is nothing but ignorance and foolishnesse in me. Herewithal he should also have looked

up to the inestimable maiestie and incomprehensible purpose of God: and that shoulde have meekned him. Howbeeit he did neither the one nor the other. So the although he were not quite strayd from the right way, but went forwarde still to the true marke: yet doo wee see here, that hee is rebuked by Gods owne mouth. And this text putteth us in mind of the reuerence which God will have us too beare to his mysteries, and to the things that concerne his heavenly kingdom, If we reason but about our owne matters, we need not to go to it with so precise carefulnesse: for they be but earthly things, which passe away. But whensoeuer wee fall too talking of God, or of his workes, or of his

truth, or of the things that are conteyned in his worde: we must come to it with reuerence and feare, and not open our lippes too flush out whatsoeuer commeth to our tungs end: orhaue our witts to busie to inquire of the things that belong not to us, nor are lawful for us: but we must restreyne our desyres and brydle our tongues. And why? For they be the secretes of God: that is to say, they be to darke and high things for us to meddle with. Therfore we must not think to atteyne to them, furtherfoorth than God listeth too instruct us of his owne mere goodnesse. And woulde God that this thing were wel put in vre: for then should we not have the bickerings that

are nowadays through the whole world. But what? It is to be seen that verie fewe are touched with the maiestie of God. When wee treate of his worde, and of the doctrine of our saluation, and of the holy Scripture, euerie one falles to it at aduenture, and every man shootes forth his verdit, as though they reasoned but of mooneshine in the water. They be such things as passe all understanding of man, and yet notwithstanding it is manifest that we be bolder to treate of Gods so high mysteries, which ought too rauish oure wittes too wonder at them, and which we ought to honor with all awefulnesse, I say wee be bolder to babble of the, than if a ma spake but of a matter of

fiue shillings value, or of some trifle I wote not what. And what is the cause here of, but that men have not considered howe God hydeth and ouercasteth his owne secrete determinations, and has in his holy scripture vttered unto us his will, wherevntoo it behoueth us to be subiect. We see on the one side howe the Papists blaspheme God, wresting, falsifying, marring, and corrupting the whole holy Scripture, so as they sticke not to scorne God and all his woorde. And why? For they neuer tasted what this woorde secrete meeneth. Also there are drunkards among us which coulde find in their harts to subdue God to their fantasticall minde. Though they were the wisest men in the worlde, and the best seen in the holy scripture:

yet should they be fayne to come too this point. That Gods secrete determination is aboue us. But they be vtterly dull and brutish, there is neither skill nor reason in them, the wine ouermaystreth them lyke swine: and yet they will needes playe the diuines, and controll things in such wise, that if a man shoulde nowe adayes believe them, hee shoulde be driuen to frame and forge a newe Gospell. And therfore let us remember how it is showed us heere, that when wee talke of God, wee must not take libertie too pleade and babble as wee oure selues thinke good: but consider that he has reueled his secretes vntoo us in the holy Scripture, and that bothe greate and small must submit themselves therevntoo too honour

them. And that is the cause why heere is mention made of wordes without knowledge. Nowe then God shows us heere, that whensoeuer wee speake of him, and of his workes, it is a matter of secrecie, a high matter. On the other side, what is it that we can bring forth? what is that little which wee can conceyue in our understanding? It is but woordes without knowledge. Let men put themselves into the balance, and they shall be found lighter than vanitie it self, as it is said in the Psalme. So much the more then behoueth it us too marke this doctrine, that there is neither skill nor aptnesse in us to treate of Gods workes, except hee teach us. The way for us too become wise,

is to be gouerned by the spirit and word of God. And therfore when we finde not the thing in Gods worde, which we desire to knowe: let us vnderstand that it behoueth us to abide ignorant of it, and therevpon too keepe our mouthes shet. For whensoeuer we go about to speake, there shall be no knowledge nor any thing but vntruth in us. This then is the accusation that God setteth downe heere agaynst Job. And thervpon he sayth, answer me to all my demaundes. At leastwise, if thou have understanding, make me also to understand that which I woulde knowe of thee. Heere God proceedeth in mocking the foolish ouerweening of men, in that they weene themselves to be so fine witted, that they are able to

dispute and pleade agaynst him. Therefore he sayth, Verie well, no doubt but you be verie able men (to your owne seeming,) when you speake and I let you raunge [at your will.] But I also must have my turne too speake too you: and replie you upon mee, and then shall you well see your default. What is the cause then that men are so rashe too aduaunce themselves so foolishly against God? It is for that they take libertie to speake and occupie the place, bearing themselves in hand that God has nothing to reply against them. But beholde the remedie that God giueth us to abate this our foolish rashnesse, is to be thinke us what hee may demaund. If God begin to question with us, what

shall wee answer. Surely if we bare this thing well in minde, wee should be vtterly restreyned: and although our mindes be verie egre, and that to our owne seeming wee be able to remoue the whole worlde: yet should wee be as it were brought home to our owne state, too followe the things simply which our Lorde shows us, condicionally (I say) that we can think with our selues, Alas, if we come before God, is not his mouth open as well as ours? or has not the authoritie and maistershippe too question with us? And what shall we answer unto him? Ye see then wherevnto it behoueth us to come: and that is the thing which we have to consider in this text to be rightly instructed

by it. Forasmuch then as we be hastie to speake, that is to say, forasmuch as we have naturally this vice of thrusting our selues further forwarde than becommeth us, let us learne to restrayne our tongues. For what is the cause that they runne by and by at libertie too flushe out things that wee can no skill of? It is for that we consider not that it is our dutie rather to answer God, than to put foorth our selues too speake. For is it not a peruerting of the order of nature, that a mortall man which is nothing, shoulde incroch upon his maker, and cause audience to be giuen to himself, and God in the meanewhile shoulde holde his peace? What a dealing is that? And

yet not withstanding we do it as oft as we murmure against God, or teare his worde in peeces, or cast foorth wordes at randon too say: Thus and thus does it seeme to mee. What is the cause hereof, but that we woulde put God to silence, and have our selues heard aboue him? Is not this a starke madnesse? Therefore too correct this statelinesse that is in us, let us learne not too presume too answer our God; knowing that when we come before him, he has authoritie to examine us, yea even according to his owne will, and not after oure lyking and appoyntment, and that it shall be toto much to our shame when he shall have stopped our mouth and begon to speake him self.

And why? of which will God examine us? Of things that are more than hidden from us, and in which all our wittes faile us. Lo wherevnto God brings us, to shewe us our beastlinesse and frentike presumption. Seeing that God hathe such questions to put to us, and is able too alledge things where at we shall be more than confounded: let us learne so to humble our selues, as it may be to learne at his hand, and when we have lerned, he may make us to see his light in the middes of the darkenesse of this worlde. And in the meane season let us learne also too serue and honour him in all respectes and all points. For then shall we have profited well in Gods

schoole, when we shall have learned to magnifie him, and to yeelde him such glorie, as too have good opinion of all that proceedeth from him. And moreouer let us also mislike of our selues, to the ende wee may resort unto him, to finde the goodnesse there which wanteth in ourselues, that therevpon it may please him so to gouerne us by his holy spirite, that being replenished with his glorie, wee may have of which to glorie, not in our selues, but onely in him.

Nowe let us fall downe before the face of our good God, with acknowledgement of our sinnes, praying him to make us so to feele them, as wee may returne too him with true repentance, and he thervpon vouchsafe so to reforme our whole life, as our whole seeking may be too submit our selues to his holy commaundements. And so let us all say, Almightie God heavenly father, we acknowledge and confesse. &c.