ALthough men be enforced to confesse that God is righteous, and that there is no fault to be founde in him: Yet notwithstanding, their passions are so outrageous, that if any of them be afflicted, a man shal heare those that are so smitten, not onely grudge againste God, but also blaspheme him with full mouthe. And yet for all that, their torment is neuer the lesse: but it seemeth too them that they reuenge them selues after a sorte when they can so rayle against him with whome they have to doe. So muche the more therefore behooueth it us to bethinke us of Gods righteousnesse a great whyle aforehand, to the ende that when he scourgeth us, we may alwayes abyde in the lowlinesse to knowe him as

he is, that is to witte, that hee is ryghteouse and vnblameable. Neuerthelesse the whole matter consisteth not onely in confessing generally that God is ryghteouse: for wee have seen heeretofore, how Baldad mainteining the sayd cace that God is rightuous, wrested it after an evil fashion, in staying vppon thys pointe, namely that God punisheth men according too their desert. But (as wee have seen alreadie) that rule holdeth not continually alike. God does somtimes spare the wicked, and beare with them: and sometimes hee chastizeth those whome hee loueth, and handeleth them much more rigorously than those that are vtterly past amendment. Then, if wee will deeme that God chastizeth every man according too his desertes: what shall become of it? when men couet to maynteine his rightuousnesse

by that meanes they take a wrong way. you see then here is a fault: for when men will take upon them to measure Gods justice, and to say, hee punisheth no man but for his sinnes, yea and looke in what manner and quantitie euerye one has offended, thereafter muste God paye him home in this worlde: then do they not take Gods justice as they ought to doe. In this respecte, Job treateth nowe muche better of the manner of Gods justice and howe it s to be knowne, than Baldad has done. That is to wit, without hauing respecte to one sinne or other, but onely taking menne as they be from their moothers wombe, yet notwithstanding the whole worlde muste needes be condemned afore God: and

it is apparant that althoughe the afflictions seeme roughe, yet notwithstanding God can not be reproued. Then let us marke well, that they be two diuers maners of speeche to saye, God is rightuous, for he punisheth men according to their deserte, and too say, God is rightuous, for how so ever hee handleth men, yet must wee alwayes keepe oure mouthes shet and not grudge against him bycause wee can not gaine any thing thereby. If wee see a wicked man punished at Gods hand, (as I have touched afore:) then is it Gods meaning that men should knowe the particular judgement which hee executeth, to the ende that men should be warned by it. And the holy Scripture speaks after the same manner. Wee see that God punisheth

whoredomes, cruelties, periuries, blasphemies, and suche other like things. Yea verelie, eyther upon mens persons, or else upon countries or vppon some place that shall have bene giuen too some crime. When God layeth his hande upon suche, therein hee shows a mirrour to instructe us, according as S. Paule speaks when hee sayeth, that God punisheth the sinners to the intent that every man shoulde beware. For when hee punisheth rebellions against his worde: it is to make us walke in feare. When hee punisheth wicked lustes, it is to holde us in awe. When hee punisheth whoredomes, it is too the ende that wee shoulde walke in all cleanlinesse bothe of bodie and soule. Thus you see then howe it is Gods will, that menne should behold and

consider his judgements, specially, when they be manyfest. A man may well saye sometimes that God is righteous. And why? for hee has punished suche a one, yea even bycause hee was a man of a wicked and dissolute life. Hee has executed his vengeance upon such a countrie. And why? for it was full of all filthynesse and vncleannesse. Wee may well speake after this maner, and so ought wee to doe: howe be it not alwayes. For (as I have said alreadie) hee holdeth not on all by one rule. What is to be done then? Wee must come up higher, [and saye] that God is alwayes righteous howe so ever hee handle men. And this is a pointe well worthie to be noted: for in these dayes

wee shall see some beastes, who notwithstanding will weene themselves to be clearkly fellowes, when they shall have maynteined Gods justice by their owne reason and phantasticall wit. They would that God should be esteemed righteous. And why? for handling euerie man according to their desertes, as I touched afore. And too bring this too passe, they are fayne to graunt me a free will, and Gods election must be ouerthrowne and brought too naught. For to saye that God choseth whome hee listeth, and calleth them to saluation through his owne free goodnesse, and that hee forsaketh the residue: they thinke it verie straunge to be spoken, bycause they can not comprehende the reason of it. And heere you see why these rogues that counterfaite to be great clearkes,

ouerturne the foundacions of our fayth to proue Gods rightuousnesse even after their owne fansie. And why is that? By cause they can not mount so hygh as too knowe that God is rightuous in comparison of men, whatsoeuer they be. True it is that it stadeth us in had to beware of another extremitie which is faultie. For we shal see some of as slaunderous conuersation as may be: who if they perceiue their leudnesse to be discouered [fall by and by to saying] As for me, I am an honest man, (yea to the worldward) I confesse every man is a sinner to Godward: and so will he shroude himself under the common cloake. Looke upon a whorehunter that hathe haunted the stewes halfe a score yeares: Looke

upon a blasphemer that ceasseth not to rayle at God and to spyte hym: Looke upon a villaine that despiseth God and all religion. Looke upon an vnthrifte or an vnconscionable person that seeketh nought else but to be catching withoute faithfulnesse or honest dealing: and such dogges will say it is true that they be sinners before God, for no manne is righteous. They goe no further with their faultes but so, which are so hideous as maye be, but shrowde themselves under the cloake of naturall infirmitie, saying that there is no manne that can be equall with God. They thinke they have doone verie muche in yeelding suche a confession. But I have showed alreadie that it behooueth us to have both these two points. The one

is, that we must acknowledge god to be rightuous in respect of the whole worlde, and that men muste not pleade nor dispute wyth him, whosoeuer they be, or what so ever they be able to alledge: but must be abashed both great and small. Lo here one speciall point. The other is, that ech man should have an eye particularly to himself, and that every man should be sorie for his faults, and abhorre them, and condemne them: and that heerevpon we should also consider the vengeance and punishmentes whiche God sends upon sinnes, to the ende we should learne to fare the better thereby. If we be beaten with his roddes, let euerie of us saye, it is good right, I have well deserued it. If God teach

us at other mens coste, so as hee chastizeth other men before our eyes: let the same touch us, and let us applie such examples to our owne instruction, to the intent to preuent the matter, that God be not compelled to fall upon us bycause wee have not profyted by the chastizementes which hee has showed us in the person of others. Thus you see the two pointes which wee have to marke and to put in vre. Now let us come to the laying forth of that which is sayd here by Job. I know for a truth (says he) that man shall not be justifyed with God. So it is set downe: but this word with importeth as much as to Godward. And it is a doctrin

of great weight if a man know it wel. What is the cause that men justifye themselves so boldly, that is to say, that they presume so muche of themselves, that they set so much store by themselves, and that they be so full of pryde? What else is the cause of it, but only their staying here belowe, that every man compareth himself with his neyghbour? you see then wherevnto we runne. And you see also why Saint Paule sends us to the great judge, saying that euerie man shall beare his owne burthen. As if he had said, my friendes, men beguile themselves when they make suche comparisons as these: What? I see other men live no better than my self, and if I have faultes in me,

so have other men in them too. Ye see then what is the cause that men condemne not themselves as they ought to doe, but rather sooth themselves in justifying their owne cace. But heere it is expressely said that man shall not be justifyed with God. What must wee then doe? as ofte as any man speaks to us of our sinnes and laieth them afore us, let us learne to know that we must not hold oure eyes here belowe, but looke up to the judgement seat of our Lord Jesus Christ, where we have our accounte to make: we muste knowe the incomprehensible maiestie of God. Therefore lette euerie man thinke thereof, and then shall all of us be wakened, to withdrawe oure selues out of our

follies and wee shall have no moe of these vaine imaginacions and dotages that have bin wont to rocke sinners asleepe. Had this bin obserued: there shoulde be none of the debates that are nowe adayes in christendome aboute the rightuousnesse of fayth. The Papistes can not be persuaded of this that we say, namely that wee become rightuous throughe the meere fauoure of God in oure Lorde Jesus Christe. And why? what shall become of the merites (say they) and of the good workes in which the saluation of menne consisteth? And why do the Papistes stande so upon their merites, and why are they so besotted with them, but bycause they looke not up to God? They dispute in theyr schooles, whether good workes deserue recompence and wages,

as well as evil workes deserue punishment: for they be things flat contrarie. If mens sinnes deserue to be punished, then must there also be some rewarde for vertues: for otherwise Gods justice shoulde not be indifferent: yea to our seeming, and so might men dispute upon a shadowe. But you see that the Papistes fall asleepe upon this disputation, and yet in the meane whyle God ceasseth not on this behalfe, to play the judge, not in judging according too their lawes, but in behauing himself according too his owne maiestie: that is to witte, in finding out that thing in men which wee can not perceyue. But if our vertues were godly in deede, that is too saye suche as might goe for payment before God: that were

somewhat. But what? when we shall have prised them to the vttermost, they shall be but smoke: If they come before God, all this must be laid downe. Then let us remember well how it is said heere, that man shall not be found rightuous to God warde. And to the intente wee may take warning heereby: as ofte as any man speakes to us of our sinnes, we must not rest here bylowe, but rather every one of us must summon himself before God, that wee may knowe what maner of judge hee is. For so soone as we take upon us to pleade against him, we must needes be confounded, & as it were ouerwhelmed. And Job addeth immediatly. That if a man would dispute with God, hee

should not answer to one point of a thousande. True it is that this may well be verefyed of God: for wee may pleade faire, and tell a long tale, whereas ther shall be a thousand pointes that God will not once voutsafe to open his lips to reply unto. And that is verie true: For all the coloure that we shall pretend to justifie our selues, may wel beare some countenaunce afore men, bycause they see not so cleerely as were requisite: but when we come unto God, all of it vanisheth away to nothing. Let us not thinke then that God is amazed at oure long and great babbling: for when we shal have cast our skum, and whe it shal come to the point of excusing our

selues, and to give credit to our vertues: perhaps it will seeme that God oughte to yeelde unto us, Yea: but in the meane whyle he does nothing but laughe and mocke at all the vayne bragges that menne can alledge: For all is nothing worth. Thus you see a good and holy sentence: whiche is, that if wee alledge a thousand articles, God wil not answer so much as one of them. What is the reason? It is bycause it is nother heere nor there in his sighte. It may well be made account of before men: But what for that? God will not be moued with it awhit. Neuerthelesse the naturall meaof this place is, that when we be come unto God (that is to wit in way

of incountering against him) we shall be so co bred, as we shal not be able to answer one only article of a thousand that he shal alledge against us. Surely wee be so hastie, that we will needes fight with God, before we can draw our sword as they say. And we see it is so. I pray you wil we not more streine curtesie to aduenture vpo a mortall man or upon a creature that is nothing, than upon the liuing God? If wee intend to make defiance to any man, we will forecast thus: Is he able to make his parte good? howe may we compasse our intent? This may turne us to trouble or displeasure. When wee shall enter into dealings against men, wee will make

many discourses: but if wee be mynded to rush against God, wee will step to it bluntly. Wee see then heereby what rage, (yea even diuelishe rage) there is in men to matche themselves so against God. But when we come to the push, we shall fynd by experience what it is to justle againste him, and that it is no dalying with such a Prince. Thus you see what Job shows here. For first hee setteth downe mennes boldnesse at it may be perceyued: and afterward on the contrarie part, he setteth downe the comberance wherin they be when God makes them to feele that he is rightuous and confoundeth them. Then lette us marke well that men are desyrous to pleade and dispute with God as wee see,

and yet notwithstanding, that when they be once entred into the chalendge, they must needs be ouerthrown, and God will make them feele that they must be confounded spyte of their teethe. This is a verie needefull thing. For I have showed alreadie, that the foolishe ouerweening wherewith men deceyue themselves, proceedeth of this, namely that they regard not God, but make their discourses thus: yea verelye, I am no woorse than other men, and besides that, if I have vices, I have vertues also too recompence them withall. The cause then why men do so ouersleepe themselves, is for that they knowe not what Gods Maiestie is, nor have any liuely feeling of it, to submit themselves therevnto. Sith the case stands so: let us marke well how it

is said here, that men are desyrous to stande pleading and disputing againste God. And why is that? For we be so blind, as we can not see to our selues to say, How now? Behold God is able to ouerwhelme us, and to thust us downe to the bottomlesse pit of hell, and yet shall we go set ourselues against him? But wee neuer thinke of that: and therefore it is no marvel though we be so blynde. however let euerie man bethink himself well, and he shall finde that that is the reason. If any man speake to us of pleading against God: nature it self teaches us that wee ought to abhorre it: I say even the wickeddest of us. We see of these Scoffers that have

nother conscience nor feare of God, and yet notwythstanding there remayneth some kynd of feeling ingrauen in them by nature, so as they be abasshed and ashamed when it is said to them, wilte thou pleade against God? Neuerthelesse even they also that seeme to be good and discreete men, will sometimes fall into suche manner of talke, so as there is not that man whiche playeth not the horse that is broken loose, in making protestation against God. We see that even the Prophets have bene assayled with such temptations. True it is that they have resisted, as it behoued. But this kynde of conceite has somewhat combered them, so as they have bene sorie nowe and then to see Gods judgemente so straunge to them, and that their

owne reason hathe as good as caryed them awaye. Seeing then that wee be so inclyned to pleade againste God, so much the better ought this doctrine to be printed in our remembrance, that wee may be restreined at suche times as wee be tempted in that wise to reason againste God, assuring oure selues, that wee can gayne nothing by ought that we can do. And if we be warned heereof, wee shall not be so greatly offended, though wee see many leape after that sort out of their boundes. For this stumblingblocke troubleth the weake. Wee would faine that every man confessed God to be rightuous, and that his mercie filleth the whole world, and that we ought to glorifie him for the same. But when it hapneth

that wicked men rayle at God, and other some blaspheme him: and men dare not open their mouthe to reproue and rebuke them, in so much that they have full scope, and triumph to the worldward: when this is seen, the weake are greeued, and it seemeth to them that the mighty power and rightuousnesse of God are defaced therby, and so they can not yeld him the glory that belongeth to him. But we see how it is as it were a naturall thing in man to pleade after that maner against God: and although it be a monstrous thing and such a one as we ought to abhor exceedingly: yet is it an ordinarie vice. Sith the case stands so: let us not be ouer muche disquieted, when

it hapneth. Thus you see what wee have to beare in mind. And it behoueth us too marke well what is added here for the second point: that is to wit, that if God charge us with a thousande articles, we be not able scarsly to answer one. Here we be admonished, that when we have serched out oure vices to the vttermoste, that wee shall not come to the knowledge of the hundreth parte, no nor to so much as one of euerie thousand. True it is that if men examine themselves well without hypocrisie: they muste needes finde themselves wrapped in so many euilles, as they may be ashamed of themselves, and vtterly dismayed, specially wee. For thoughe a man picke out them that be the holyest, yet

muste they raunge them selues in one ranke with Dauid, who hathe confessed that no man can attayne to the true knowledge of his sinnes. Nowe if the holiest and suche as seeme Angells, are altogither confounded in their sinnes, bycause the number of them is infinite: I pray you what is to be said of the common sort? For wee must neuer take our selues to have profited so much, but that wee be still farre behynde them that I speake of. So then, if men examine their liues throughly, they shall find such a bottomlesse gulf of sinnes, as they shall be vtterly dismayed. But is this all? we attayne not yet the knowledge of the hundreth part, in such sort as were requisite. And why so? Ye

see that Dauid, who entred his faults, cryed out, who is he that knows his owne sinnes? Hee confesseth then that he knew exceeding much: and afterward he addeth, Lord clenze me from my secrete sinnes. And why sayeth he so? How calleth he them secret sinnes? for it behoueth us to knowe our sinnes, or else we can not confesse them to be sinnes. The answer is, that Dauid wist wel that God sees more cleerely than wee doe. And so seeing our own conscience vpbraydeth us, what shall we say to the judgement of God? Ye see then the order that we have to kepe: that is too wit, that every of us enter into himself, and search out his owne vices throughly, so farre as hee can

come to the knowledge of them. And have we sifted the out? well, behold our conscience is our judge: and what maner judge is it? True it is, a judge that is greatly to be feared, but dothe not God see farre more cleerer than a mortall man? My conscience accuseth mee of a thousand sinnes: and if God enter into reckening with mee, shall hee not find many mo? So then it stands us in hand to wey well what is said heere: that is to witte, that of a thousand pointes we can hard and scarsly answer unto one: and that when wee shall have espyed one faulte by our selues, God passeth farre further, for he sees the sins that we be not priuie to. Nowe then

folowing that which is sayd here, let us lerne to bethink us of our faults in such wise as wee may be fully resolued in our selues, that God contenteth not himself with that which commeth to our owne knowledge, but will judge according to that which he himself sees and knows, and not according to that which we can finde, for we will leape ouer the quicke coles as it is said in the prouerbe: but God plungeth us in them ouer head and eares. It is he to whome it belongeth too search the heart, as the Scripture attributeth vntoo him. And besides this, wee discerne not so well betweene vices and vertues as we ought to doe. That point therefore must be reserued unto him. And therefore

descerne we them not? If we will judge well and rightly of all our works, it stands us in hand to know what perfection is. For without perfectnesse there is nothing good before God: that is to say, all is but filthynesse [wher there wants perfection.] And who is he that deserueth to be allowed of God, if this perfection shewe not itselfe in him? But nowe howe shall we know what perfection is, considering that our eysight is so dim, and that we see but as it were in the twylight? Although God inlighten us, yet have not wee so pure and cleane a sight, as can vse the brightnesse which hee shows us. True it is that the worde of God entreth intoo the bottome of oure heartes,

and perceth through our bones and the marie, and all that is in them. True it is, that it is a burning cresset, true it is that Jesus Christ is called the daysunne, and that he shineth ouer al: but yet for all that, our eysight ceasseth not to be dim stil. Therefore it stands us greatly in hande to knowe what perfection is. And hereby we be put in mynde, that when soeuer we take things to be good, and perceyue not any fault in them, yet are they not therefore without faulte, for we knowe not the perfection that God requires. To be shorte, there is none but only God that knows what perfection and soundnesse is. And why? It is in him, hee knows it, and we

be too feeble to atteyne unto it. That is the cause why it is said that wee may well set a fayre face upon the matter, but we shall not be able to answer one poore pointe of a thousand that shall be alledged and laid afore us. And I have tolde you already, that men are warned, that if they will pleade with God, they shall alwayes find themselves confounded to their damnation. however all to late. And this warning is very profitable for us: what is the reason? To the intent that before the blowe come, every man shoulde holde himself within the boundes of sobernesse and modestie, to say, Alas, what a thing is it for us to go to law with our God? Thinke we to

get the vpper hande of him? nay, cleane contrariwise God shall ouerwhelme us. And behold, the only way to be acquit at his hand, is for every man to co demne himself. But if we fall to sturdinesse, God wil punish us for such pride. It may be that at the first push hee wil not show us our confusion, but at the length we shal be so snarled in it, as wee shall not winde our selues out agayne.

you see then intoo what a maze God casteth all the presumptuous sort which vndertake to stand against him, and enterprise the combate that is spoken of heere. True it is, that God is so gracious to some, as that hee daunteth them, and they at length do fall in aray: but that muste not be taken holde on, to say that he works continually all after one fashion. We shall see some that are full of pride, whiche trust in their owne rightuousnesse and would bind God unto them: well, God ouermastreth them, and tameth them, he casteth them into vtter confusion, and afterwarde plucketh them out againe. Wee see that God works not alwaies after one rate. Neuerthelesse it behoueth us alwayes to understand what the scripture telleth

us: namely that God will stretch out his hand against the proude, too destroy them. And beholde how he proceedeth therin. I say the hypocrits are so puffed up with pride and presumptuousnesse, as they thynke verely that their vertues deserue to be receyued, yea and to have reward and recompence. Well, they stande in their owne conceite for a tyme, and God letteth them alone there. On the other side Satan eggeth and inticeth them, and makes them to set much more by themselves. They gaze at their owne gay fethers like Peacocks, saying, I have done this and that, and they beare themselves in hand that God ought to hold himself cotented with it. But anone after when they have taken pleasure in themselves, and in all their

vertues: if God cal them to acount, and proue to their faces, that in that which they esteemed as vertue was nothing but vice, yea and starke filthinesse and abhominacion before him: then are their combs cut, and good right they should be so: insomuch that whe they have beguiled not only the worlde, but also themselves, by trusting in things that have a gay show and cou tenance outwardly: the thing must alwayes be manifested whiche is spoken in Sainct Luke, namely that the thyng which is excellent and highly esteemed among men, is abhominable before God. Then let us beware that wee presume not so farre as to fight against God, and to go to law with him to justifie ourselues. For else will oure God confound us,

and so rush against us, as we shall be oppressed and ouerwhelmed of a thousand crimes, and wee shall not be able to answer any one of them, and when we be accused of a thousand deadly sinnes, (that is to saye of an infinite number) if we intend to cleere our selues but of some one only point, we shall be cast in our owne turne. I say let us beware we come not to that point. Now to the end we may be touched the better, it is said, That God is wise of hart and mighty of strength. This point of doctrine has bin touched already heeretofore. Neuerthelesse it is not for nought that it is spoken of heere new againe. For it is a lesson which

we ought to mind day by day. I have told you already that men beguile themselves and wanze away in their own fond imaginatios, bycause they thinke not upon God, but rest upon themselves. Beholde heere one inconuenience. But let us on further. If men thought upon God, shuld they not be touched liuely, to acknowledge him according as he declareth himself unto them? should they not be moued to suche a feare and reuerence as they would glorify him as he is worthy: But they do it not at all, what is the reason? It is bycause they conceiue not God to be such a one as he is. Well, we can skill to say God, God, that word runnes roundly vpo our tungs end, and yet in the

meane while, his infinite maiestie is not perceiued awhit. Al that is in God to our respect, is as a dead thing. And in very deede it is wel seen by mennes blasphemies, periuries and suche other like things. If men had any feeling of Gods maiestie, should we heare so holy and sacred a thing so rent and torne in peeces? If men be so in a chafe, God must be faine to abie for it, as if he were their Jacke. Like as when a master is angrie, (if he be a fumish and hasty man) he will give his seruant a buffet with his fist, so will a testy man do to his wife, or else too his horse if he displease him. even so play we

with God. Now when we see me cast up their choler at God as if he were their vnderling, may it not be well sayd that we be totoo dulheaded: yea and they come to that point without being chafed. For we see these dogges make no bones at all in tearing the name of God. And although there be no cause to prouoke them therevnto, yet ceasse they not to sweare blasphemously at every word, which is a mostrous thing and against nature. Therefore it is a good token that we knowe not the maiestie of God, though the word flye neuer so roundly out of our mouth. Also there are store of sorswearings. It is a horrible cace now a dayes, that a man cannot wring out one

worde of truth, and let there be neuer so much solemnitie vsed to bring on those that are called to witnesse, yet is it seen that they be all for sworne, insomuch that of the whole number of such as are deposed, a man shall hardly finde one among halfe a score that will say the truth. And indeede it is a common byword among them, that the cace goes wholly with the when there are no witnesses: which is as much to saye, as there is not one that wil speake the truth. And thus ye see how they spite God. Also I pray you what talke will men hold when communication is ministred about the holy scriptur, about the whole religio, and about so holy things as wee

have at this day? It were meete that men shoulde hold theselues in awe in such caces, according as it is sayd that the true marke of Gods children is to tremble at his word. But we see that men will boldly reason of God: there is discoursing, and prating of him and of all the secrets of his maiestie, even as it were in sport: and are not these substantiall proofs that wee know not what God is though his name be ryfe in every mannes mouthe Then let us marke well that the thing whiche is added heere, (namelye that God is wyse of hart and myghtie of strength) is no more than needeth. And it is true that these woordes seeme not to be so pithily spoken

as they might have bin: but if they be well weyed, there will be found a sufficient force to make us shrinke in our hornes. For when it is sayd that God is wise of hart: it is not meant of worldly wisdom, nor of such wisdom as our wit is able to comprehend. And when it is sayd that he is strong: it is not that he is strong as if hee were a Gyant or a mountains: but we must glorifie him in such wise as we must assure oure selues, that there is no might, no strength, no power like his in all the creatures that we see: but that all is nothyng which we can see heere beneath, and that wee must seeke all strength and

power in God alone. Lo what this speech importeth. Verely this thing cannot be so well gone through with, at this present as it ought to be: but yet it was requisite that we should touch it, to the end we might see the manner of Jobs proceding, or rather of the holy Ghosts proceding who speaks by Jobs mouth, to shewe us what maner of rightuousnesse Gods is. Will we then vnderstand well what we be? we must take this for a generall conclusio, that whe there shall no open crymes be found in us, so as we live not loocely, but walke honestly and vnblamably too the worldward: all this is nothing. Why so Of what sort soeuer the creatures be, God can condemne them and continue rightuous

himself. And if wee attempt too reply against him, it is true that in oure own opinion we may wel find what to say for a time, and God wil winke at it, and not withstand it at the first brunt. But in the end we must be fayne to stoupe to receyue the sentence of damnation: and when men shall have clapped their hands at us, yea and quit us cleere, we shall not faile to be condemned for all that, and to be confounded when we shall come before the great judge. For hee sees more cleerely and sharply than al the men in the world. And so let us assure ourselues, that there is none other meane to obteyne fauour before God and to have our sinnes

couered, (no not even after we have frankly confessed that there is nothing but filth and infection in us) but by fleeing for refuge to our Lord Jesus Christ. For there shal the full and perfect ryghtuousnesse be found, by the vertue of which we shall be acceptable too God, and finde hym mercifull to us.

But now let us cast ourselues down before the face of our good God, with acknowledgemet of our sinnes, praying him to wipe the out in such wise, as we may come too him looking him in the face, yea however not presuming of aught that is in ourselues, but upon his gracious fauour which he has showed us in our Lorde Jesus Christe, and wherof it has bin his will to make us partakers. And that moreouer he wil clenze us fro day to day, & so purge us of all the corruptios that are in our flesh, as we maye be rightly sanctified to apeare blamelesse before him at the latter day. And so let us all say, Almightie God, &c.