Sermons on Job — John Calvin

Sermons on Job · John Calvin

The .cxxxvj. Sermon, which is the firſt vponupon the .xxxv. Chapter.

ELiu proceedeth ſaying:

2 Diddeſt thou thinke this aright, vvhen thou ſaydeſt my rightuouſneſſe is aboue God?

3 For thou haſt ſayd, vvhat ſhall it profit mee, or vvhat ſhall it auayle mee, not to hauehave ſinned?

4 I vvill anſvvere thee and thy freendes likevviſe.

5 Looke vp to the heauens and behold them, looke vp to the ayre that is aboue thee.

6 If thou ſinneſt: vvhat doſt thou againſt him? And if thy ſinnes be multiplied? vvhat hurteſt thou him?

7 If thou be rightuous: vvhat giueſt thou him? Or vvhat ſhall he receyue at thy hande?

ELiu continueth heere ſtill to blame Iob ſor blaſpheming the ryghtuouſneſſe of God: & he groundeth it vpō this poynt, that Iob had ment that his owne rightiouſneſſe ſurmounted God. Not that he vttered thoſe words, or pretended any thing: but by cauſe hee had mainteyned his owne rightuouſneſſe in ſuch wiſe, as though God had tormented him wrong fully and without cauſe. And therevpon it ſhoulde hauehave inſued, that God dealte not reaſonably with him, but afflicted him out of meaſure. Howbeeit for the better conceyuing hereof, it behoueth vsus to call to mind what hath bene ſette downe heeretoofore. VVhen Iob ſpake of his owne ryghtuouſneſſe, it was onelyonly to the ende to ſhewe that hee was not puniſhed for his offences, and that hee ought not too bee iudged wicked bycauſe God afflicted him ſo greeuouſly aboue all other men. For (as I hauehave told you) God in afflicting men, hath not alwayes an eye too the puniſhing of theyr ſinnes, but intendeth too trye their pacience, as bee ſell vntounto Iob when God gaue Satan the brydle. For it was not bycauſe Iob was a naughtye packe, and had prouoked Gods wrath by greate offences. No, but although Satan founde no faulte in him, yet notwithſtanding he obteyned leaue to torment him. So then the cauſe why God afflicted Iob after that ſorte, was not for that he was angrie with him, but for that he intended to trye his obedience, that it might be a mirrour vntounto vsus. Therefore Iob fought very well in ſaying that he was not puniſhed for his offences, but that there was ſome other reſpect: And therein he deſerueth not to be condemned. But his faulte was, that beeing troubled with the vehemencie of his paſsions, he thought firſte of all, that God vſed no meaſure, but was ſo ſore agaynſte him, and that a poore creature oughte not too bee puniſhed after that ſorte, and ſo did hee murmure in that behalfe. True it is that Iob flattered not himſelfe in his infirmitie: but yet had he not ſo good ſtay of himſelfe as hee ought to hauehave had. And agayne, the greateſt miſcheefe was, that hee thought vppon nothing but his anguiſhe, inſomuche that at tymes: his fayth was as it were choked, and hee looked no more to the heauenly life, nor to the reward that is promiſed too all the faythfull after theyr manfull fighting. He coulde not atteyne to that, bycauſe he was forepoſſeſſed with his greefe, and as it were troubled and vtterlye ouer whelmed. Yee ſee then that Iob confeſſeth ryghtlye in generall, that God hath prepared an euerlaſting heritage, that cannot fayle, for thoſe that are his, and that the wicked alſo cannot ſcape his hande, but although they triumphe in this world and take their pleaſure heere, yet they ſhall pay very deere for it. Iob knewe all theſe things in generall: but when hee ment to apply the doctrine to himſelfe, he coulde not bring it to paſſe, bycauſe his hearte was diſtreſſed and hee ſtormed too muche. VVhen hee was at that afterdeele, hee gazed here & there & coulde not ſee three foote afore him without dazeling of his eyes: his wits were after a ſorte bereſt him. That was the cauſe why he could not cōfort himſelf with the hope of the reſte that was promiſed him. For hee had aſſuaged all his anguiſhe, if he had remitted himſelf vntounto God to ſay, euen ſo Lorde, yet hauehave I alwayes hoped that thou wilt make mee feele, that ſuch as ſhall hauehave ſuffered their afflictions paciently, ſhall be happy in the end. Lord thou giueſt mee knowledge, that ſuch as waite vponupon thee ſhall neuer be diſappoynted of their hope. For thou wilt ſtill prouide for al their aduerſities, and giuegive them a good end, and although thy helpe appeare not out of hand, yet wilt thou neuer fayle them. Iob ought too hauehave thought of theſe things, but he did not. For his paſsion hild him as it were in pryſon: and his fayth (as I ſayde afore) was in manner choked. Like as if the wether bee ſore troubled and darke, wee ſhall peraduenture hauehave ſome manner of light, but yet ſhall wee not ſee a whyt a farre off. For the darke cloudes doo as it were dimme our eyes, ſo as wee cannot diſcerne any thing. Euen ſo is it with vsus when we bee afflicted. According as experience ſheweth that when a man is vexed in his conſcience, hee ſeeth nother funne, nor moone, but all is darke vntounto him. True it is that hee will holde ſtill the principles whiche the faythfull oughte too hauehave, ſo as hee ſhall knowe God and his goodneſſe, but yet can hee not take comforte to cheere vp himſelfe in the middes of his ſorrowes. For hee cannot conclude thus with himſelfe: go too, yet will I holde on ſtill. For my God reacheth mee his hande, and I ſhall get oute of theſe diſtreſſes and perplexities wherein I am. The man therfore that is ſo preſſed vp with anguiſh when God afflicteth him, and maketh him too feele his ſinnes, is diſmayed and cannot come ſo farre as to ſay, God hath declared that he will drawe his ſeruaunts out of the graue: and therefore although I ſeeme to bee vtterly ouerwhelmed, yet is not Gods mighty power diminiſhed towards mee. Lo in what taking Iob was. So then althoughe hee knewe that the heauenly life is prepared for vsus, and that it is oure very heritage, and that there wee ſhall hauehave the euerlaſting ioye: yet coulde hee not comfort himſelfe in his afflictions. And why? For he was ouerraught to much with his affliction, for that it made him feele Gods hande agaynſte him: his eyes were after a ſorte blindfolded: his wittes were ſo amazed as he coulde not cheere nor comfort himſelfe to take holde of Gods promiſes with ſuche taſte as the ſame might aſſuage his miſeries. And this is a leſſon well woorthy to be noted. For we ſee continually that when we are afflicted with hartgreefes, wee are ſo amazed, that we be as if a man had giuen vsus a knocke vponupon the heade with a beetle, yea and wee may well hauehave ſome feeling thereof alſo in our bodily afflictions. In winter if there be a greate froſte, ſo as it bee able in maner to ryue ſtones: we could finde in our hearts that all were on fire. And why? For wee hauehave the preſente paſsion before our eyes, and wee hauehave forgotten quite what heate meeneth. Cleane contrariwiſe, in ſommer when we be ouerwhote, we wold that all were full of yce. Now if we come to our minds: for aſmuch as the paſsions of it, are muche more exceſsiue: no doubte but they are able too oppreſſe vsus muche more. Yee ſee alſo howe wee ought too go ryght foorth vntounto God, that wee myght bee comforted in him, and imbrace his promiſes whiche lift vsus aboue the world and make vsus beholde his glorye whiche as nowe is inuiſible: But oftentymes, wee cannot come too that poynte at the firſte brunte. So then this doctrine is verye neceſſary for vsus. For whereintoo myght wee fall, if wee take not holde of the reſte whiche is prepared for vsus in heauen? wee ſhoulde fall as it were intoo deſpayre and blaſpheme God. For nothing can bring vsus to yeelde him glorie, and to confeſſe that hee afflicteth vsus iuſtly and rightly, excepte wee feele that the preſente afflictions are auaylable too our ſaluation, and that God ruleth them in ſuche wiſe, as they ſerue vsus for me dicynes. If we beleeue not this: howe can wee glorifie God? Howe can wee ſtoupe vnderunder his myghtie hande, to yeelde our ſelues too him obediently as Sainct Peter exhorteth vsus? It is impoſſible. Nay cleane contrarywiſe, there wyll bee nothing with vsus, but fretting and gnaſſhing of teeth. If this befell vntounto Iob, what wyll befall vntoo vsus? True it is that Iob mente it not, nother woulde wee doo any more: but yet notwithſtanding wee bee as blamewoorthie, as if wee woulde pleade agaynſte God, and make our ſelues more rightuouſe than him. So then we hauehave good cauſe to pray vntounto God that when he afflicteth vsus, hee will neuer ſuffer vsus to forgo the taſte and ſauoure of his promiſes, but that we may alwayes hope that hee will bring our miſeries to an ende: yea and to ſuch ende, as wee ſhall hauehave cauſe to prayſe him, as a good father that hath procured our welfare. Furthermore when wee feele our infirmitie too bee ſuche, as wee bee in maner dazeled by our afflictions, and cannot mount vp to the reſt that taryeth for vsus aboue: let vsus vnderſtande that wee bee in the hye way to blaſpheme God if hee remedy it not: yea and althoughe wee meene not too make our ſelues more ryghtuouſe than God, yet notwithſtanding let vsus aſſure our ſelues that we ayme alwayes at that marke when wee fall too grudging and repining: and that is a curſed blaſphemy. Then behooueth it vsus to condemne all our paſsions when we be ſo greued and vexed, as wee knowe not on whiche ſide to turne vsus. Let vsus conſider I ſay, that then our affections do boyle to feruently, & therfore are condemned by the holy ghoſte. Iob could well hauehave replyed therevnto and hauehave ſayde, I neuer had any intent to blaſpheme God nor to magnifie my rightuouſneſſe aboue his: Yes but hee doeth for all that. For is God more rightuouſe than wee, if our mouth be not ſtopped to condemne our ſelues, ſo as wee alledge no excuſes before him, nor take leaue to grudge agaynſte him, when it pleaſeth him too afflicte vsus after what ſorte ſoeuer it be? Then if we be not ſo beaten downe, and that we confeſſe not that God doeth all things iuſtly: it is certeyne that we would aduaunce our rightuouſneſſe aboue his: and that is all one, as if we would ſpurne againſt the ſunne. Now then ſith we be warned thereof, let vsus learne (as I ſayd) to preuent the miſcheefe. And whenſoeuer we be afflicted let vsus be fully perſuaded and reſolued in our ſelues, that God knowes why he doeth it, although wee ſee not the reaſon therof. And furthermore that we muſte not be ſo troubled with the aduerſitie that lyeth vponupon vsus, but that we ſhoulde hope that God will deliuer vsus, foraſmuch as hee hath promiſed neuer to fayle thoſe that are his. VVherefore let vsus ouerpaſſe all the troubles that are afore oure eyes, and whiche hinder̄ vsus from looking further off, and lette the ſame ſerue to comfort vsus, ſo as wee may ſay, yet will God hauehave pitie vponupon vsus in the end. And therfore let vsus paſſe on ſtill, and boldly go thorough with our courſe. Lo what wee hauehave too marke in this ſtreyne. And that the ſenſe is ſuche, it appeareth by that which Eliu gathereth of it. For he layeth it forth ſaying: thou hast ſayde what ſhall it boote mee not to hauehave ſinned, and what ſhall it profite mee? The thing then wherein Eliu vpbraydeth Iob that hee woulde make himſelfe more rightuous than God, is that he had thought it to be an vnprofitable thing to hauehave walked in the feare of God, and too hauehave abſteyned from ſinne. For if we imagine: where is Gods rightuouſneſſe become? It is as good as aboliſhed. For Gods rightfulneſſe cōſiſteth not onelyonly in doing no man wrong, but alſo in gouerning the world with equitie, and in diſpoſing his creatures after ſuch a ſorte, that if we truſte in him, we ſhall not be diſappointed, and that if we ſerue him with a good conſcience, we are ſure to hauehave reward for it. Then if God ſhould forſake thoſe that feare him, and not paſſe to reward them in heauen: ſurely he ſhoulde ceaſſe to be rightuouſe, according alſo as the Apoſtle declareth in the Epiſtle to the Hebrewes. God (ſayeth he) is not vnrightuouſe, that he ſhould not remember your afflictions to gyue you releefe: For hee is faythfull. VVhen he ſayeth that God is not vnrightuouſe: hee ſheweth that his ryghtuouſneſſe is a thing inſeparable from his beeing. Although thē, that he exerciſe men with many afflictions in this world, when they hauehave behaued themſelues ſtedfaſtly in their vocatiō, yet muſt they cōfort themſelues with his promis: and it is a poynt well woorthy to bee noted. For we ſhall ſee many which imagine that God is aſleepe in heauen. Howbeeit his Godhead is not a vayne imagination, but it importeth the things which I hauehave ſpoken cō cerning the gouernment and ſouereyne dominion of the worlde: namely that like as he hath created all things ſo alſo both man and beaſt and all things elſe, are in his hāde and protection, and all things muſte be brought to a good end for their ſakes which are his: & that although things be out of order heere bilowe, yet in the meane whyle, as in reſpect of himſelfe, there is nothing at all out of order: and that although he ſuffer things to be otherwiſe diſpoſed than wee woulde hauehave them, yea and appoynt many confuzions alſo, yet can hee well skill to ſet all things in perfect ſtate agayne. Thus yee ſee a thing that belongeth vntounto God, and is peculiar to his beeing. And ſo lette vsus marke, that if we will glorifie God, and yeeld him the deſerued prayſe of his rightuouſneſſe: we muſt beholde his hande and power in all things, and not doubt but that he hath iuſt cauſe to do whatſoeuer he doeth, although wee knowe not why he doeth it. Lo in effect what we hauehave to beare in minde. Furthermore, the perfecteſt men that are may ſometimes be tempted to ſay, what booteth it thee, not to hauehave ſinned? according as I alledged yeſterday, that Dauid entered into the ſame doubt, and ſayd, Then hauehave I loſte my time in clenzing my handes: and it is but loſte labour that I hauehave kept myſelfe from filthineſſe and infection. Dauid was tempted heerewith, and there is not any of the faythfull that is not nowe and then ſhaken with ſuch fancies▪ ſpecially when aduerſities oppreſſe vsus ſore by reaſon of our infirmities, and the Deuill aſſayleth our fayth thorough oure vnbeleefe, ſo as wee cannot but bee ſore afrayde, and enter into theſe preſent doubtes. VVell then, what is to be done in the meane whyle? VVe muſte beate them backe and condemne them: and not onelyonly condemne them, but alſo abhorre them, ſaying: wretched creature, needes muſte thou be full of vanitie, when thou dareſt ſo ſet vp thy bryſtles againſt thy God: and what an outrage is that? Ye ſee then howe it behoueth vsus too thruſte farre from vsus, all the wicked imaginations wherwith the diuel laboreth to peruert vsus. Howbeit, ſome times the miſchiefe is ſo greate, that we be not ſufficiently ſtrengthened to withſtand the aſſaults of it, according as it happened vntounto Iob. For he fell at length to repining and ſayde: what is this? I woulde I were where no man might thinke vponupon mee more. After what ſorte ſpeaketh Iob? It is a heatheniſhneſſe, yea it is a brutiſhneſſe, to ſay I would I were in my graue: For why? then I ſhould feele no more miſeries. And where is thē the hope of the faithfull? what becommeth of the threatenings which God maketh to the wicked, that they muſte bee fayne to feele his dreadfull hand in the ende? Iob is become ſo brutiſhe▪ that he remembreth not theſe things. So then it behoueth vsus, to miſtruſt our owne affectiōs, that we may ſay. How? So perfecte a man, whiche was like an Angell of heauen, and had recorde of Gods owne mouth, as we hauehave ſeene afore, is neuertheleſſe ſo ouerraught with anguiſhe, as he cannot conſider that when we go to the graue, we be not there medled together confuzedly, but God ſeparateth his owne ſeruants from the reprobrate, ſo as their ſoules are in his cuſtody, and hee keepeth them in ſafetie. If Iob were ſo farre driuen, that hee coulde not remember this: what will betide vsus? True it is that Iob was not an infidel, to deny the reſurrection, and to reiect all the doctrine of the euerlaſting life. No, but hee wanted a preſente aduiſedneſſe to bethinke him of it, in the time of his neede he had not his armour alwayes in a readineſſe. It is like as if a man ſhoulde perhaps bee taken vnwares, and ſo amazed as he coulde not drawe his ſworde, but ſhrinke backe and ſtagger, yea and peraduenture receyue ſome blow, ere he coulde defend himſelfe. Euen in like caſe was Iob. True it is that he had both ſworde and buckler: but he was taken ſo vnwares, as the Diuell had him at ſome aduauntage: Inſomuche that hee began as it were to ſhrinke and (as I hauehave ſhewed afore) coulde not lift vp his minde to heauen to behold the hope that God giueth to the faithful. Seing it is ſo, let vsus learne to diſtruſte ourſelues, and to knowe that there is ſuch a frailtie in vsus as wee ſhoulde bee borne downe neuer to riſe vp agayne, if our Lorde did not pitie vsus, and reach vsus his mighty hand, to the end we might cal vponupon him, and refer ourſelues wholly to his will. Thus ye ſee what wee hauehave to marke in effect vponupon this text. And byandby Eliu addeth▪ I will anſwere thee and thy cōpanions. In ſaying ſo hee ſheweth that when men ſtryue in that maner againſt God, they ſhal gaine nothing by it, though they had neuer ſo great a band and trayne. For God is able ynough to beate them backe with one worde to theyr confuſion. Iob had no companions, but ſpake alone in the mayntenaunce of his quarel: But Eliuze intent is to ſay, Although thou haddeſt a greate army with thee, and that you had conſpyred toogether too accuze and blaſpheme God all with one mouthe: yet notwithſtanding, myne anſwere ſhall bee ſufficient for you all. Heere then we ſee howe ſtrong Gods truthe is, and that it is in vayne too fight againſt it, and that although wee be fenced and hauehave many partakers, yet muſte God alwayes hauehave the vpper hande, ſo as his rightuouſneſſe, ſhall continue vnappayred. VVhen we hauehave barked our fill agaynſt it, wee ſhall not bee able to byte it, as ſhall bee ſayde anone. Marke (I ſay) what we hauehave to remember in this ſtrayne. And therfore firſte of all let vsus learne, not to be lauiſh of our tongs when God afflicteth vsus, and when things go not after our minde. Let vsus not bee impacient therefore in our afflictions, but let vsus alwayes humble our ſelues vnderunder him, acknowledging that he is rightuouſe howſoeuer the world go. For if wee bee ſo bolde as to barret with him: it wyll be to our greate confuzion and ſhame. Yee ſee then how all men ought to brydle (& as it were to impriſon) themſelues, too the ende they may neuer murmure agaynſte God, nor blaſpheme him. Furthermore though we hauehave many partakers, yet ſhall it not boote vsus: For God wyll not ſuffer himſelfe too bee ouercome, by neuer ſo greate multitudes of men. It ſhall bee in vayne for vsus to aſſemble men of our owne retinue: For wee ſhall all of vsus bee put too the foyle together. If all the worlde had made a confederacie to ſpyght God, he woulde not paſſe of it, he woulde but laugh them to ſcorne: according as it is ſayd in the ſeconde Pſalme, that when the kings of the earth hauehave conſulted together, and the people hauehave ſtormed as muche as they liſte: hee that is aboue will laugh them to ſcorne. Thus ye ſee that the ſecond point which we hauehave to marke, is that we muſte not thinke our cace to bee the better, when we hauehave many adherents and partakers. For God will condemne all the whole packe of vsus. And furthermore wee ſee alſo on the other parte, that when wee hauehave Gods truth on our ſide, we muſt not ſticke to mainteyne it. And why? For he will giuegive vsus mouth and wiſedome, and alſo power to beate backe al our enimies. And wee hauehave greate neede in theſe dayes to bee armed with ſuch aſſurance: For we ſee with what furiouſneſſe the enemies of the Goſpell ſet vp themſelues. Bycauſe wee be but a handfull of people and they a greate multitude, and that in a manner the whole worlde agreeth with them to practyze oure deathe: They beare themſelues in hande, that the goale goeth on theyr ſide: and there is nothing but triumphing amongeſte them before anye ſtroke bee ſtryken. VVhat a thing were it then, if wee knew not that which is ſhewed vsus heere? That is to wit, that foraſmuch as we hauehave the truth on our ſide: one of vsus may alwayes fight agaynſt a hundred thouſande, and we neede not to bee afrayde, when the Papiſtes come ſtoutly agaynſte vsus with theyr Ergoes, although they bee a greate hoſte and wee fewe or none in compariſon. No no: let not that abaſhe vsus. And why? For this ſaying, I will anſwere thee and thy companions, is not written alonely for the perſone of Eliu: but the holye Ghoſte giueth vsus that promis, to the intent wee ſhoulde not ſticke to enter into battell, and to ſtande ſtoutly to it to the vttermoſt, ſith wee knowe our cace is good, and that God fighteth for vsus bycauſe wee mainteyne his quarrell. Therefore, when we hauehave ſuche a certeintie, let vsus fight boldly againſt our enimies, for they muſte needes bee confounded in the ende. Thus yee ſee what we hauehave to beare in mind, and how we may put this texte in vre to apply it to our inſtruction, ſpecially at this preſent tyme, when wee ſee the whole worlde imbattayled agaynſt God, and the multitude of enimies ſo greate, as it myght vtterlye diſcourage vsus, if oure Lorde did not comfort vsus by telling vsus, that wee hauehave wherewith to anſwere for him, though there bee neuer ſo many gaynſayers that are ſo confederate toogether. Nowe let vsus come to the anſwere that Eliu maketh. Beholde the Skies (ſayeth he) looke vp too the greateſt heauens: they are hygher than thou, and thou canneſt neuer reache too them. This ſeemeth to bee a very rawe anſwere: For had he none other reaſon whereby too ſhewe the ryghtuouſneſſe of God? Yes: But if this ſaying bee applyed as it oughte to be: it is ynough to ſtoppe the mouthes of all ſuch as blaſpheme God. For by beholding of the heauens, hee leadeth vsus to another conſideration: whiche is, that our dooing well profiteth not oure God, and that our dooing euill, cannot hurte him: For what ſhall hee bee the woorſe for it? Seeing it is ſo, hee is not to bee meaſured according vntounto men: For hee is not reuengefull, as who woulde ſay he is angrie when a man doeth him wrong, or that he is ledde by affection, lyke a man that lookes to bee pleaſed, and thinks himſelfe beholding to another man for doing him any ſeruice. God is none ſuche. So then wee muſte not meaſure him by our owne meateyearde, nor imagine any fleſhlineſſe in him. For the very skies that are vnderunder his feete, doo ſhewe well that hee is not lyke vsus, nor medled here with vsus to hauehave any part at all of our nature. Therefore wee ſee that this reaſon (where it is ſayde, Behold the Skies and looke vp aboue thy head) is ſufficient too beate downe all thoſe that dare lift vp themſelues againſt God. But nowe it is needefull to laye out that which followeth by peecemele, too the ende it may bee the better vnderſtoode. VVhen Eliu ſayeth, if thou doo good: what profite doth God receyue by it? He ſheweth therby, that God is not bounde vntounto vsus. Marke that for the firſte poynt. The ſecond is, that he is not affectioned, as men are: when any pleaſure is doone them, they are mooued with it, bicauſe they be paſsible: but God is not ſo: we can nother ſhew him frendſhip nor fauour. And ſo hee is not like vntounto vsus. And as touching the firſt point, namely that God is by no meanes bound vntounto vsus, do what we can. It is a very true thing. Notwithſtāding we ſee how men grow proude, yea euen without cauſe or occaſion, & woulde make God beleue that he is beholding to them although they cā bring him nothing. And this draweth after it a miſcheeuouſe tayle of ſuperſtition. VVhy do the Papiſts labor ſo much at this day for theſe ceremonies and gewgawes? It is bycauſe they thinke that God receiueth ſome profit by thē, when they make many gewgawes, and hauehave babbled and trotted from place to place. They thinke they hauehave made a fayre worke when their churchſtuffe is well decked, and when they hauehave well trimmed and waſhed their puppets, as if a man had made a goodly banquette and decked vp a houſe, & beſtrawed it with ruſſhes and other things. The Papiſtes (I ſaye) ſurmyze that God delyghteth in theſe nyce toyes, and that hee taketh pleaſure in them. But we muſte not imagine that wee can bring any thing vntounto God. And that is the cauſe why it is ſayde in the ſixtenth Pſalme. Lorde, my goodes cannot come at thee. Howe then? But I honour thy ſainctes that are on earth. Foraſmuch as God can receiue no benefite by vsus, he commendeth our neyghbours vntounto vsus: and when we do good to ſuch as are in neceſsitie, lyuing freendly and vprightly among men, and indeuering to imploye our ſelues faythfully where we be able to help and ſuccour: God accepteth ſuche things as ſacrifices. So then lette vsus remember this doctrine, where it is ſayde that we cannot bring any thing vntounto God. For it ſerueth to abate all pryde in vsus, to the intent we might not thinke that God is any thing beholden to vsus, nor be led vntounto fooliſh ſuperſtitions, to gad vp and downe and to doo many things of no valewe, as though God tooke pleaſure in them. And why? For wee can bring nothing at all to him. But we muſte alſo apply this doctrine to the preſent intent of Eliu: which is, that God is not like mortall men, whiche are moued and touched. And why? Bicauſe they hauehave neede one of anothers helpe, and cannot ſet lyght by other mens force. Thus ye ſee what the cauſe is that wee bee mooued and caryed to and fro. But there muſte no ſuche dotages enter into oure heade concerning God: for hee behaueth not himſelf after our maner, nother can we do him any good. Contrarywiſe alſo it is ſayd that if we ſinne, wee can hurt him by it. True it is that when wee off end God we do (as much as in vsus lyeth) impeach his rightuouſneſſe: and by that meanes he is very ill delt withall. Therfore when we ſinne, wee are blamewoorthy no leſſe than if wee hadde impeached the maieſtie of God. VVee knowe what is the rule of rightuouſneſſe which he commaundeth vsus, & whē we go contrary to that, it is aſmuch as if we would barre him from reygning, plucke him out of his ſeate, and as it were trample him vnderunder our feete. Of al theſe things are men giltie: but yet cannot God be either increaſed or diminiſhed in himſelf. Therfore let vsus marke well that by our ſinning we hurt not God. Neuertheleſſe as touching them that blaſpheme God, true it is that when they ſpew out their venime, therby they deface his glory, according as it is ſayde that his name is euill ſpoken of, & his glory diminiſhed, when we acknowledge him not to bee good, rightuouſe, and wiſe, by confeſsing it before men. And ſo is his reygning diminiſhed, howbeeit in reſpect of vsus. And not in reſpect of himſelfe. But in the meane ſeaſon, what do we by ſinning? when we hauehave done neuer ſomuch, we cannot do him any anoyaunce. Let the beſt archer in the worlde ſhoote vp, and ſee if hee ſhall hit the skie. VVhen wee hauehave practized all that is poſsible, can wee come at God? Can we by any meanes touche him? No ſurely. But (which more is) all that we caſt vpward, muſt fall downe vponupon our owne heades. If I ſhoote at a man, and hit him, I wound him: but I cannot hit God as I ſayd afore. VVe may well runne caſting of ſtones, and we may wel ſhoote bothe with bowes and gunnes, but yet ſhall God bee alwayes farre ynough from the dinte of oure ſtrokes. True it is, as I hauehave already ſayde, that wee may well barke, but wee can neuer byte. VVhen men caſte vp theyr blowes, where lyght they? Shall they paſſe aboue the skies? No. But they ſhall fall backe vponupon their owne heades. And ſo men cannot auaunce themſelues agaynſte God, but too their own cōfuziō. Thus ye ſee a text here well worthy to be noted. VVherein Eliu ſheweth that if we do amiſſe, we can do God no hurt at all by it. And thervpon we hauehave a double inſtruction to gather. The one is, that God ſheweth a ſingular and infinite goodneſſe towards vsus, in that it pleaſeth him to accepte our ſeruice although hee receyue no profite by it, and that the ſame touche him not at all. Marke that for one. And this ought to be vnderſtoode in one word. But foraſmuch as there be ſome ignorant perſons heere: it is requiſite to declare it more fully. Yee ſee then that God might reiect vsus, without making accounte of any of vsus. And why? For (as I hauehave ſayde) lette all the world ſtreyne it ſelfe as muche as it can, and yet ſhall wee not bee able to do any thing that can profit our God. And yet notwithſtanding hee telleth vsus, that if we indeuer to do good and to walke in his commaundements, our dooings are acceptable ſacrifices vntoo him. Nowe, is it not a ſingular comfort that he gyueth, when he ſayeth, I accept your doings, and although they be not worthy to be eſtemed at my hande, yet I take them in good woorthe, and bind my ſelfe to you as if I were beholding to you for it? Is it not a ſouereyne goodneſſe, when God doeth this of his owne accord? Then let vsus learne to magnifie the merciemercy of our God, for accepting our works wheras they deſerue it not, nor he on his ſide, is any thing bounde by thē. Alſo let it ſerue to incourage vsus to do well, when wee ſee that God receyueth the thing at our hande whiche is nothing woorthe, and putteth all the poynts of our workes as it were into articles in his bookes of accounte, for that they be acceptable to him thorough his owne goodneſ…e. And in good ſoothe is it not an ineſtimable goodneſſe of our God, & ſuch a one asought to rauiſhe vsus into woonderment, when wee thinke vponupon it? VVee ſee then howe graciouſe he ſheweth himſelfe towards vsus. And▪ on the other ſide, wee muſte conſider the other poynt that it ſette downe here: which is. That do we neuer ſomuch euill, we can not burt our God. Therefore lette vsus aſſure ourſelues, that God will not puniſhe vsus for our ſinnes, by reaſon of any ſpyght he beareth vntounto vsus, nor for that he deſireth to bee reuenged, as a man doeth when he is offended. For when a man hath any wrong doone him, ſo as hee is harmed in his owne perſon, or hindred in his goods, he will ſeeke to bee reuenged. God (I ſay) is not moued with ſuch conſiderations. VVherefore then doeth hee threaten vsus? Bycauſe he will not hauehave vsus periſhe: he ſheweth the fatherly regard which he hath of our welfare, and in the meane whyle if he puniſhe vsus indeede, therin he ſheweth his iuſtice. For in this cace, there is no going too lawe with him as if he had ſome priuate quarell to vsus: but he puniſheth vsus as a iuſte iudge: according as his office & nature do afford. Then ſeing that our God proceedeth after that manner: what hauehave we to do, but to conſider his fatherly louelove when hee chaſtyzeth vsus? For by that meane hee draweth vsus backe from the waye of damnation wherein wee are. Therefore when we feele his hande, how rough ſoeuer it be, let vsus alwayes conſider that he ſheweth himſelfe rightuouſe. VVhat is to be done then, but onelyonly to truſte in him, and to comforte our ſelues by it, and therewithall to deſire him to hauehave pitie vponupon vsus, that although wee hauehave offended him, yet hee may not forbeare to receyue vsus to mercy? Heerewithall let vsus bee fully perſwaded and reſolued, that God wyll not beare ſuche a ſtomake towardes vsus, as a proude and ſtately man will doo. But foraſmuche as hee is the fountayne of all goodneſſe and mercy: if wee come vntounto him, he will make vsus feele howe mercifull he is minded to bee towardes vsus. And although he chaſtice vsus now & then, yea euē more roughly than we would: yet will he make vsus to perceyue that he doth it for our welfare, to the end we ſhould not periſhe, & that his brydling of vsus ſo ſhorte, is to humble vsus and to make vsus bow vnderunder his mighty hand and chaſticements.

Nowe lette vsus fall downe before the face of our good God, with acknowledgement of our faultes, praying him to make vsus feele them better than wee hauehave doone, too the ende wee may finiſhe oure race with the greater patience through oute the miſeries and calamities of this worlde, and therewithall learne ſo to ſeeke for the perfection of rightuouſneſſe, as wee may neuer bee wery too learne more and more in his ſchoole, and to go forwarde in the waye of ſaluation, vntill wee be come to our races ende, whiche is, that beeing bereft of all the infirmities of our fleſhe, we may be clothed with his euerlaſting glory. That it may pleaſe him to graunte this grace not onelyonly to vsus, but alſo too all people and nations of the earth, bringing backe all poore ignorant ſoules from the miſerable bondage. &c.

The Cxxxvij. Sermon, which is the ſecond vponupon the .xxxv. Chapter.

8 Thy vvickedneſſe toucheth a man like thy ſelfe, and thy rightuouſneſſe the Sonne of man.

9 By reaſon of the multitude of oppreſſors, men cry out (or hovvle) bycauſe of the mightineſſe of mayſters.

10 And no man ſayeth, vvhere is God that hath faſhioned mee, vvhiche gyueth vsus ſongs in the nyght?

11 VVhichWhich teacheth vsus more than the beaſts, and inſtructeth vsus more than the birds of the ayre.

FOr a concluſion of that which was declared yeſterday, wee hauehave to conſider what Eliu vttereth here in few wordes: which is, that our miſdeedes do touch men, and not God, and likewiſe our rightuouſneſſe, to the end we ſhould not imagine that God is cholerick to reuenge himſelf when we hauehave offended, or that on the contrary part he is boūd vntounto vsus, as if our ſeruice did him any good. Thē let vsus not thinke that God is like vntounto vsus, nother let vsus meaſure him by our wit. True it is that he abaced himſelf of his owne good will: For how doth he ſpeake vntounto vsus, but after the maner of men? But yet muſt this be no derogation to his highneſſe. Should God be deſpized, bycauſe it pleaſeth him of his infinite goodneſſe, to yeelde to the rudeneſſe of men? Nay. Contrarywiſe he deſerueth to be magnified the more at our handes. Then were it a greate wrong and iniurie, too transfigure him bycauſe hee frameth himſelf to our ſlenderneſſe and to thinke that he is angry, bycauſe men hauehave prouoked him, or to thinke that hee ought to recompence men, as if hee were bounde to them, I ſay it were as an aboliſhing of his Maieſtie. For he is not of our number: Let vsus yeelde that vntounto men as vntounto whome it belongeth: but as for him, it behoueth vsus too honour his incomprehenſible hyghneſſe. Thus yee ſee what wee hauehave to gather vppon this firſte verſe. And nowe remayneth to ſee, after what manner God is rightuouſe and gouerneth the worlde in equitie, and yet in the meane whyle things are out of order. For the wicked hauehave theyr full ſcope, they oppreſſe, they pyll, they powle: and God diſſembleth, and maketh no countenaunce to prouide for it. Howe is it ment that God hath the guyding of the world, and that he diſpozeth all things ryghtly, and yet notwithſtanding men ſee ſo greate troubles, and outrageouſe iniquities withoute redreſſe? Eliu therefore comprehendeth all things, and ſheweth that we muſte not woonder though God beeing ſo pacient do let things go amiſſe, and prouide not for them ſo ſoone as we call vponupon him. For wee doo it not hartely. Then if God ſuffer men to be afflicted, he doeth it iuſtly, bycauſe they returne not to him with prayer and thankſgiuing as they ought to do. Neuertheleſſe it behoueth vsus to tary his leiſure, and although hee delay his iuſtice, and ſeeme not to ſende it, ſo ſoone as it ought to come: yet notwithſtanding we muſt wayte paciently, and do him the honour to truſte in him, although hee be as it were hidden from vsus. This (I ſay) is the firſt poynt which is ſet downe here. And firſt of all Eliu declareth, that men are not woorthie that God ſhoulde ſuccoure them at their neede. And why? If they bee oppreſſed, ſo as they hauehave any harme or wrong done them, true it is that they crye oute, and ſtorme, and can skill to bewayle their cace, but yet do they neuer the more flee vntounto God. A man ſhall heare the ſcreekes and howling of ſuch as indure aduerſitie: but yet for all that God heareth thē not although it be his office to reskowe them that bee wrongfullye oppreſſed, bycauſe they hauehave not an eye vntounto him, nor do direct themſelues vntounto him, but make their complaynte without order. Shoulde not God then leaue them there, as in their owne wilfulneſſe? And what is the remedy of it, but to know that God doth not chalenge this title to himſelf in vaine, that he wil ſuccour the oppreſſed, and therevpon go directly vntounto him? But wee doo it not, and therefore our crying out is to no purpoſe, for we deſerue to be ſhaken of at his hand, & that he ſhould ſhet his eyes, and not regarde to helpe vsus. And why? For we ſeeke him not. It is written, ſeeke, & ye ſhall finde: and we go quite another way. Thus ye ſee a point that is well woorthie to bee noted. For it is a ſtumblingblocke that troubleth vsus very ſore when we ſee that god ſuffereth men to languiſhe after that maner, and ſeemeth not to pitie them when their miſeries are come to moſte extremitie. For thervpon we conclude that he regardeth not our iniuries, but is ſo farre withdrawen from vsus, as he hath no care to prouide for our neceſsities. But in the meane while we conſider not that we deſerue wel to bee deſtitute of his helpe, bycauſe we go not right forth vntounto him. And truely euen at this daye the confuſions are ſo great & horrible in the worlde, as we cannot thinke vponupon them without ſhuddering. Looke vpō the warres that are in many places: ye ſhall ſee a whole Countrey waſted: the poore folk know not what to do, their houſes are burned, & their goodes are vtterly ſpoyled. By meanes whereof the people are in ſuche anguiſhe, as it had bene better for them too hauehave had their throtes cut at the firſte, than too pine after that ſorte as they do. But yet for all that, they looke not vntoo God. If a man go into ſtraunge Countreys, hee ſhall heare many complaintes, and hee ſhall not neede too go very farre for the matter: for whereſoeuer bee taxes and impoſitions, or whereſoeuer men of warre paſſe like floudes of water, there is no man but hee ſhall crie, for he ſhall be galled vntounto the harde bones. But doth the worlde amende for all this? Doeth it come with true humilitie to ſeeke God and to ſay, Alas Lord it is for our ſinnes that thou handleſt vsus ſo roughly, and it would behooue vsus to thinke therevpon, but there is nothing in vsus, but pryde, diſdaine, and rebelliouſneſſe agaynſt thee. And therefore Lorde thou haſt ſhewed thy ſelfe to be our ſouerayne: now ſhew vsus alſo the fauour that we may feele thee our father, and ſuccoure vsus in the ende. Dooth the worlde vſe any ſuch ſpeeche? Alas it is farre from it, men doo rather chafe vppon the bitte, and in the meane whyle thinke not at all vponupon God. Is it not rather a record that hee cannot beare ſuch deſpiſings of his grace? For like as he prooueth his truth when hee helpeth thoſe that ſeeke him and ſue to him: and as hee ſheweth thereby that his promiſing to be mercifull to ſuche as ſeeke him, is not to diſappoynt them of theyr truſte and hope: and like as he ratifieth his truth, and ſheweth himſelfe faithfull and truſtie, by helping ſuch as call vponupon him. So alſo on the contrary parte he ſuffereth thoſe too rotte whiche ſeeke not him, & letteth them waſt and conſume by length of time, ſo as it is not perceyued that hee regardeth them or hath any care of their neceſsitie, wherin he ſheweth himſelf to be rightuous, for hee puniſheth the negligence or rather the pryde that is in them, bicauſe they deſpized his grace which was offered them ſo freely. True it is alſo, that ſū dry times God doth not at the firſt help thoſe that ſeeke him in truth: but that commeth not to paſſe continually. And when it happeneth, yet is it iuſtlye: wee muſte not binde him too oure lyking. So then althoughe God forſlowe to ſuccour his ſeruauntes, euen when they call vppon him with all theyr hearte: yet dooth hee neuer forſake them. How bee it the thing that Eliu treateth of here is very common, after the ordinary maner that the ſcripture ſpeaketh: For when it goeth aboute any doctrine, it is to ſhewe the thing that may bee ſeene moſte often. Yee ſee then what wee may conclude. VVhen wee hauehave conſidered what the worlde is, wee ſhall finde that ſuche as a. e ſmitten and vexed, can well ynoughe lamente theyr miſeries, but theyr crying is not vntoo God. It is like a beaſtly howling: they caſte oute their ſhreekes intoo the ayre, but they reache not out theyr heartes vntoo God: they caſte not theyr cares and ſorrowes vponupon him as hee commaundeth vsus: and that is the cauſe why hee ſheweth not himſelfe fauourable vntounto vsus. VVee muſte not blame him of crueltie or vnrightuouſneſſe, nother muſte wee imagine that hee doeth men wrong: For wee ſee they are woorthy of that puniſhmente, and too receyue the wages of their vnbeleefe, bicauſe they reſted not vponupon the promiſes that are gyuen them, nor were mooued in themſelues to reſorte vntounto God, as they ought to hauehave doone. Now if it be ſayd that men call vponupon God (as per…duēture ſome prayers will bee made) Eliu ſheweth that all that is nothing. And why? For they ſay not, where is God that made mee? which giueth ſongs in the night, which inſtructeth vsus more than the beaſts, and teacheth vsus more thā the foules of the …yr… ▪ This (as I touched euen nowe) ſerueth to anſwere that it might be alledged, that wretched men do call vponupon God when they are afflicted. Yea ſayeth Eliu, but it is but faynedly, and therefore it is in vayne. For inaſmuche as the prayers which the moſte parte of the worlde maketh are but bypocriſie: therfore God heareth them not. Thus the reaſon that Eliu ſetteth downe, is that they go not vntoo God, as to their maker that hath faſhioned them, no… as to him that comforteth men, nor as too him that gyueth thē ſo many benefites as they ought to magnifie his merciemercy what miſerie ſoeuer they indure. Then if we acknowledge not God to be ſuche a one as hee ſheweth himſelfe towards vsus, nor eſteeme the gracious gifts which we hauehave receyued at his hande: I ſay if wee come not to him thus minded: there is nothing but ſeyning and falſhood in vsus, and therfore we muſte not maruell though he ſhette the gate agaynſt vsus, and make no countenaunce to heare our requeſts. Behold a text right woorthy to bee marked. For ye ſhall ſee in theſe dayes that the Papiſts make proceſſions when God layeth his hand vponupon them. If there bee any plague, or famine, or other aduerſitie: true it is that they turne vntounto God, and ſo doo the Paynims as well as they. But what? Doo they call vponupon him with a true and rightmeening heart? Alas they are far wyde of it: all that they do, is but ceremonies. And for proofe heereof, let vsus marke well that men cannot ſeeke God rightlye, excepte they know him to be ſuch a one as they ſhould feele him by experience. Firſt of al whē we call vponupon God, we muſt remember that hee is oure maker, and that wee are in his hand. But now let vsus examine thoſe which make countenaunce of praying. If a man ſerche their hearte: ſhall hee finde that they hauehave skill to ſay, ſeeing that my God hath faſhioned mee, I am in his hande, and it belongeth too him too rule mee in my lyfe, and too prouyde for all my neceſsities: I holde all of him, and therefore it behoueth mee to ſuffer my ſelfe to bee gouerned by his hande and according to his pleaſure? Shall a man finde one among a hundred that is thus minded, and that ſpeaketh with a true hearte, to yeelde honour too God, as too his maker? They will confeſſe it well ynough with theyr mouth: ye… (ſay they) wee were made by him, and hee hath gyuen vsus life. But in the meane whyle for all theyr confeſsing▪ yet are they not fully reſolued of it: it is cleane contrary with them. So then there are no prayers that are woorthie to beare that name, when men are ſo brutiſheas they acknowledge not God for ſuche a one as hee ſheweth himſelfe towardes them. Howbeeit the matter conſiſteth not onelyonly in acknowledging God to bee our maker: but wee muſte alſo therewithall eſteeme the gracious giftes whiche hee is ready to gyue vsus, according as it is ſayd expreſſely in this text that be giueth ſongs in the nyght. Some men expounde this ſaying after this ſorte: namely that the byrdes doo cheare vsus with theyr ſinging, and that the ſame oughte too bee imputed too Gods goodneſſe, and that men ſhewe theyr vnthankefulneſſe in not acknowledging it▪ Other ſome take it that God doeth comforte vsus, by making the ſtarres to ſhine, and there by gyueth vsus occaſion to ſet forth his goodneſſe. For although the Sun be downe, and darkneſſe ouerſpreade vsus: yet doeth God lighten vsus by them, as by candels, as who ſhould ſay, that his maieſtie is not quenched, nor altogither hidden from vsus. But ſuch expoſitions are to much ſtreyned. Therefore wee muſte take it ſimply, that God gyueth Songs euen in the time when men are aſleepe. For the night ſeemeth as it were to make al things dead. VVhen the ſunne is down and all things are whiſt and ſtill: there ſeemeth to be as it were a kynd of death, and that God holdeth vsus there as it were ſhet vp in a graue. If Eliu had ſpoken of Songs in the daye time, it had not beene ſo great a magnifying of Gods grace: For a day times, men followe their worke, then doth their cheerefulneſſe ſhew it ſelfe, then are their wits awake. Therefore it had not bin ſo excellent a thing to hauehave ſaid that God giueth ſongs in the day time, as whē he aſsigneth them to the night. But this is a ſingular goodneſſe of God, that when as wee be after a ſort deade, and our ſpirits are as it were oppreſſed, and there is no liuelineſſe in vsus: yet notwithſtanding, our Lord doth ſtill giuegive vsus ſongs. For whē men wake in the night, they hauehave wherof to reioyce, in feeling that God hath them in his protection. They ought to conſider that they can not continue without ſleepe▪ and that in the meane while God watcheth for them. Therefore they ought to reioyce in that behalf, and to ſay, Alas Lord, I cannot call vponupon thee ſo long as I am aſleepe: behold I am heere as a blocke or timberlog,, and yet thou keepeſt mee, and in the meane while I breathe throughe thy goodneſſe: yea and this ſleeping doeth ſo feede and refreſhe mee, as I gather newe ſtrength without feeling it. Now then when men think vponupon theſe things, hauehave they not cauſe to be glad and to ſay, Alas my God, thou ſheweſt thy ſelf a father towards me, euē while I ſeeke thee not, yea and when I hauehave not any ſenſe, but am like a dead creature? Then ſeing it is ſo, is it not much more likely that thou wilt be neerer mee when I commit my ſelf vntounto thee, and cal vponupon thee? Howſoener the cace ſtand, whither I ſleepe or whither I wake, I ſhall alwayes be in thy hande and ſafekeeping. VVhen men hauehave ſuche thoughtes in them, is it not a ſinging vntounto God? So then we ſee wherat Eliu ameth: namely that oftentimes they whiche are afflicted hauehave no truthe in them when they pretende to pray vntounto God. And why? For it would become vsus to gather togither Gods benefites, and to call to mynd the good that he hath done vsus without end or ceaſſing, to the intent that the ſame might cheere vsus vp. But we be ſo ſlothfull as it is pitie to ſee it, yea and wee fall to diſputing howe we may go vntounto God, what meane there is to come at him, and whither he regarde vsus or not. Yee ſee then that the thing which we hauehave to do, is to cheere vp our minds with the greate number of benefits that he hath beſtowed vponupon vsus, and which he ceaſſeth not to deal vntounto vsus ſtill from day to day. For firſt of all, that ſerueth to confirme vsus in ſuche wiſe, as wee muſt not doubt too come vntounto him vponupon truſt that he will heare vsus: and alſo it will make vsus to come to him with thankſgiuing, wheras they that hauehave not taſted his goodneſſe, and the benefites which they hauehave receyued at his hand, do grudge and repine againſt him. Therefore when we hauehave well weyed the thing that is tolde vsus heere, no doubt but we ſhall be howe much they are bounde vntounto him? hauehave throughly in…ir way, by acknowledging the benefits that God, thou giuegive…ed? No: But cleane contrarie. So then nough to rauiſhe me …knowledge not God as their maker, fore, ſeeing thou haſt …nefits which they hauehave receyued wardes mee: ought I not …d ſpecially ſeing they acknowname, if thou afflicte mee? B… them after his own image: at all: they forget Gods benefite…nge though God ſuffer foote: and therefore they call not vpiſeries, and we perearneſtly. The thing then whiche wee …re not worthy of pon this ſtreyne where Eliu ſpeaketh of …his texte. But that God neuer ceaſſeth to do vsus good, in ſo mu…e? For as the time whiche ſeemeth moſt deade, and when…h of Ewould ſay that euen God him ſelfe were hidden, ſo as them ſeemeth not to bee mynded to continue his fauoure any… more towards vsus: he ceaſſeth not to giuegive vsus occaſion ſtill▪ to magnifie his goodneſſe. Seeing it is ſo, we ought to be touched with another manner of deſirouſneſſe too come vntounto him, than we be. After this, Eliu addeth the vniuerſall benefit which God hath beſtowed vponupon all men. True it is that euerie man ought in his owne behalfe to mynde the benefits of God: according as there is neuer a one of vsus which is not excedingly bound vntounto God for the great benefits which he hath done vntounto him. If I deſire to know that God is good and liberall, I neede not looke what he hath done to all men indifferently, but only to enter into my ſelfe, and to conſider the whole courſe of my life, and too marke the benefites which I hauehave felt at the hande of God. So ſhall I be as it were rauiſhed aboue the worlde to ſay, Lorde if I ſhould go about to comprehend thy goodneſſe, it is ſo deepe a gulfe as I am neuer able to bring it to paſſe. For when I take but a little portion of the tokens and recordes which thou haſt giuen mee of it: beholde I am at my wits end, and how then ſhould I bring it about? Lo howe it behoueth euerie man in his owne behalfe to marke the priuate benefites which hee hath receyued of God. Yet notwithſtanding if wee thinke but onelyonly vponupon the things that are common and general amongſt al mankynde: the ſame ought to bee ynought to cauſe vsus to magnifie God, yea euen in ſuche wiſe that when wee come to pray him to deliuer vsus from our afflictions, wee ought therewith to reioyce and to yeelde him prayſe for ſhewing himſelfe ſo good a father towardes vsus. But what? we doe it not. And therein wee ſhewe our owne vnthankfull and malicious minde: and if we perceiue it not, it is apparant that there is nothing but hypocriſie in vsus. This in effect is the thing that Eliu ment to ſay here. And his words are, it is God that teacheth vsus more than the beaſtes, and which giueth vsus more vnderſtanding than too the foules of the ayer. Here he maketh a compariſon betweene men and beaſtes. For if heauen and earth coulde ſpeake, it is certaine that they ſhould needes prayſe God though they hauehave no vnderſtanding, nor are aduaunced to that dignitie which we are. And why? It is a great honour that God hathe done them, in that they are the worke of his handes, and in that they are his creatures. Now if God hauehave inhonored heauen and earth, and all the ſenſeleſſe creatures, in that hee hath voutſafed to create them: and if he hauehave inhonored the beaſts, though he hauehave made thē voyd of reaſon: what hath he done to man, to whom he hath giuen ſuch vnderſtanding? That is the cauſe why Eliu doth here compare vsus with the beaſts. For wherof was it long that god made duplicate page duplicate page not vsus Aſſes or horſes? For the nobleſt and excellenteſt man vponupon the earth can not ſay, I made my ſelfe, or it was my will to be made ſuch a one. For God could well hauehave made him a dog, or a ſwyne when he had made him a mā. Then muſt wee not ſeeke the grounde in our ſelues why God made vsus reaſonable creatures, but we muſt cōmende his goodneſſe towardes vsus, ſpecially ſeeing hee hathe ſo greatly honoured vsus, as not onelyonly too make vsus of the number of his creatures, but alſo to aduance vsus aboue the brute beaſtes, by giuing vsus wit and reaſon which hee hath not doone to any other earthly creatures. And this is the thing which is told vsus in the firſt chapter of Sainct Iohn: namely that all things hauehave their life of God, and that the ſame life hath euermore bin incloſed in his eternall word. Howbeit, there is one life whiche is in light, and that life ſerueth for men. VVhereas it is ſayde, that the life of men was in it, that is to ſay, in the light: S. Iohn ſheweth, that we hauehave not a brutiſh mouing to eate and drinke: but that we hauehave diſcretion. So as God giueth vsus vnderſtaning to know good and euill: to attaine euen to the euerlaſting life, and to perceiue that there is one onelyonly God, whom we ought to honour as our father. For as much thē as God doth ſo inlighten men: we ſee our ſelues bound in a farre greater and ſtraighter bond, than if he had but ſimply made vsus his creatures. For if there were no more but that God hath created vsus with his hande, yet behoued it vsus to giuegive him thankes for it. But ſeeing it hath pleaſed him to make a difference betweene vsus and the brute beaſtes, and to giuegive vsus ſo noble and excellēt a life as wee ſee: may we not well ſay, Lord what were we? And yet notwithſtanding it hath pleaſed thee to ſet vsus here in the nū ber of thy children, and to giuegive vsus thy marke. And whence commeth this vntounto vsus? Can we find any thing in our ſelues to ſay that wee hauehave moued thee heerevnto, or that thou werte led vntounto it by our worthyneſſe? No, but all proceedeth of thine owne free goodneſſe. Nowe then wee ſee what is conteyned in this text: namely that wee hauehave cauſe ynough too praiſe God, though there were no other thing than the generall benefite which extendeth to all mankind: which is, that he hath giuen vsus wit and reaſon to be aboue the brute beaſts. Neuertheleſſe: it is true that the reaſon which God gaue to the firſt man, is verie ſore corrupted as nowe. For as we be in our own nature, we are ſo peruerted, as we cannot iudge any thing of god: we be blinde wretches, there is nothing but vanitie in vsus, and moreouer our luſtes do ſo carie vsus away, as there is no ſtay nor modeſtie in vsus. In ſo much (that which worſe is) if wee bee compared with brute beaſtes, there will bee found more ſoundneſſe in a horſe or an oxe, than in a mā. For a horſe hauing no reaſon, doeth notwithſtanding retaine that which was giuen him: but as for man, he is ſo ſotted, as the reſon which he had is turned into maliciouſneſſe, and in ſtead of honoring God for the benefits which he hath receiued, is become proud and vtterly rebellious againſt him. And furthermore wee ſee that the reaſon which we thinke ourſelues to hauehave, is but vtter beaſtlyneſſe. For when we come to thinke vponupon God, do we not ſee how men are intangled in their ſuperſtitions? VVhat can men conceiue of God but vtter vanitie, as the Scripture ſheweth? Then if men bee ſo dazeled when they thinke vponupon God, and forge ſuche a heape of ſuperſtitions when they woulde ſerue him: where is the reaſon and vnderſtanding which Eliu magnifieth here ſo much? True it is (as I hauehave ſayde) that all the light which we hauehave of nature, is turned into darkneſſe, by reaſon of the ſinne and corruptions which we hauehave drawne from oure father Adam. Howbeit looke what is euill and ſinfull, that muſt wee impute to our owne fault, according alſo as it is not of the nature which wee hauehave receyued of Eue [by oure firſte creation] whereas wee bee ſo inclyned to confuſion if we truſt our owne wit: wee can not ſay that that commeth of our firſt creation: I ſaye wee muſt not impute it vntounto God: For God created vsus after his own Image, and that Image was marred by the ſinne of Adam. And ſo it behoueth men to acknowledge their owne faulte, and to yeelde them ſelues giltie before God, for this diſfiguring of oure ſelues, and for turning his light into darkeneſſe. But by the waye heere is yet one other poynte to marke: which is that in the midſt of our ignorance and of all our errour and ſuperſtitions, our Lord doth hold vsus ſtill conuicted and bounde vntounto him in an ineſtimable bonde, for that he aduaunceth vsus aboue the brute beaſtes, by leauing vsus ſome diſcretion imprinted in our heartes too diſcerne good and euill. And this is it which Sainct Iohn meeneth by adding in the forealledged texte, that the light ſhineth in darkeneſſe: as if hee ſhould ſay, althoughe ſinne hauehave ſo peruerted mennes vnderſtanding and as it were vtterly defaced their nature: yet notwithſtanding God doth ſtill inlighten them in ſuch wiſe, as a man may perceyue ſome print of the firſte creation. Although then we hauehave not the thing that was giuen at the beginning to oure father Adam, nor ſcarſely holde any little portion of it: yet ought we well to perceyue that God hath giuen vsus an ineſtimable benefite, in that it hathe pleaſed him too make vsus men, and to ſeparate vsus after that ſort from brute beaſtes. See heere, howe that from the greateſt to the leaſt, no man can hauehave occaſion to murmure againſt God. For we muſt alwayes come to this poynt, to inquire what are wee? VVhat hauehave we giuen vntounto God? VVhat can wee alledge vntounto him why hee ſhoulde bee bounde vntounto vsus? Nothing: but contrarywiſe it behoueth vsus to yeelde vntounto him, that for as muche as hee created vsus after his owne Image, and made vsus menne, therein wee are exceedingly bounde vntounto him. And therewithall let vsus marke, that as nowe if God put a difference betweene man and man, we hauehave no cauſe to grudge againſt him, as wee ſee theſe fantaſticall perſons do, who if a man ſpeake to them of Gods election, and tel them that he choſeth vntounto ſaluation whō he thinketh good: they kicke and winch againſt it ſaying, howe ſo? VVere it any reaſon that God ſhould hate his creatures ſo? VVere that indifferent dealing? Yea? As who ſhoulde ſay that God were tyed to men, and had no authoritie at all ouer them. Seeing it was in Gods choyce and power to make vsus brute beaſts, & yet he hath printed his Image in vsus, and giuen vsus a far higher dignitie than to thē, why ſhould we grudge as now againſt him, if he put a difference betweene man and man, and do it by his owne ſecrete ordinaunce, without making vsus knowe any other cauſe than his ſhewing of his goodneſſe? For ſeing that he hath not made a man a beaſt, wheras he might hauehave done it: if he doe louelove him in his own nature, hauehave we cauſe to grudge againſt him? No: we ſee then that ſuch as rayle at Gods election are out of their wits, ſpecially ſeeing it behoued them to returne to this matter which is ſhewed vsus here: namely that it was known, euen vntounto the very Paynims: for it appeareth that euen among the Painims ſome hauehave vſed this manner of prayſing God. Therefore ſuche phantaſticall heades, muſt be ſet to ſchole to the Infidels: for they are not worthie too hauehave their maliciouſneſſe (which is matched with ſuch pryde againſt god) reproued by the holy ſcripture. And further, if the conſideration of the benefits which God hath beſtowed generally vponupon al mankinde, ought to prouoke vsus to magnifie him: hauehave we not ſo much the greater occaſion to do it: and to cal vponupon him with thankeſgiuing for the benefites which we hauehave receiued of him, in that he hath giuen vsus much more: that is to ſay, in that he hath reformed his image in vsus, offered vsus his worde, and ſhewed him ſelfe more familiarly vntounto vsus? therefore heere we muſt proceede by degrees. Firſte we muſt vnderſtande, that ſeeing God hath inhonored vsus by making vsus his creatures, wee are alreadie bounde vntounto him thoughe there were none other cauſe. But when hee hath preferred vsus before the brute beaſts, yea euen of his owne meere goodneſſe without finding any cauſe why in vsus: that is yet another thing wherein he hath ſhewed him ſelfe more louing. And when we come to ſeeke him, ſuch knowledge muſt make the way for vsus, & opē vsus the gate. Beholde I come too my God, and in what manner doe I ſeeke him? Not only as him that hath created me, but alſo as him that hath vttered a fatherly louelove towardes me: For I am created after his owne image and likeneſſe. VVhat is the cauſe that he hath aduaunced me aboue the brute beaſtes? Is not this then a ſufficient matter and occaſion of boldneſſe to come vntounto him? And furthermore if I be ſcourged by his hande, is not the foreſayde reaſon ynough to aſſuage oure miſeries, howe greeuous ſo euer they ſeeme to be. That is to wit, that ſeeing wee hauehave receyued benefites at Gods hande, ought wee not to ſuffer oure ſelues to be chaſticed by him, if hee liſt to vſe roughneſſe towardes vsus? Thus it is Sugar, (as I may terme it) to ſeazon our ſorowes withall, when we call Gods benefits to remembrance, in the time of our affliction, by acknowledging and ſaying: Verie well, I am a mortall creature, and God hath put a difference betwene me, and the brute beaſtes. Howebeit moreouer I hauehave bene baptized in the name of our Lorde Ieſus Chriſte: and that is a ſecond marke, which he hath ſet vponupon me, to ſhew me that he is minded to keepe me in his ſtocke: howbeit as much as in me is, I hauehave defaced my baptime, I hauehave bin a faithleſſe wretch: and yet beholde, my God hath drawne me back againe to himſelfe, he hath inlightned me in the midſt of the thicke darkneſſe wherein I was: Verely I was plunged to the bottome of hell, and my God hath reached me his hand, and Ieſus Chriſt the dayſunne of rightuouſneſſe doeth ſo inlighten mee, that in beholding his face in the doctrine of the Goſpell, I ſee the gate of Paradyſe opened vntounto mee. Seeing then that our Lorde cheereth vsus in ſuche wiſe, hauehave wee not good cauſe to magnifie him, and to humble oure ſelues before him? But nowe let vsus ſee howe many there are to bee founde that doe ſo. True it is (as I hauehave declared alreadie) that ſuche as are ouerpreſſed with miſeries and calamities will crie vntounto God. But after what ſort? HaueHave they throughly conſidered aforehande howe much they are bounde vntounto him? hauehave they made their way, by acknowledging the benefits that they hauehave receyued? No: But cleane contrarie. So then foraſmuch as men acknowledge not God as their maker, nor call to mynde the benefits which they hauehave receyued of him without ceaſsing, and ſpecially ſeing they acknowledge not that he hath created them after his own image: wee muſt no more thinke it ſtraunge though God ſuffer vsus, to pyne and wither away in our miſeries, and we perceyue no helpe at his hande: For wee are not worthy of it. Thus yee ſee what we hauehave to marke in this texte. But nowe what muſt wee doe on the contrarie parte? For as much as the holie Ghoſt doth heere by the mouth of Eliu reproue men for their frowardneſſe, and tell them that if God do not comfort them nor deliuer them from their aduerſities, it is bycauſe they ſeeke him not in truth: let vsus bee well aduiſed too make Gods former benefites our ſheelde to ſet againſt the aduerſities that oppreſſe vsus, ſaying: True it is that this affliction is ſo bitter, that if thou looke no further, it were inoughe to tumble thee into diſpaire: But hath not thy God ſhewed himſelf a father towardes thee? and that, ſo many ways as thou muſt needes feele his fauor and goodneſſe. Then behoueth it thee to ſhet vp all thy ſenſes in it, and not to ſuffer thy affections to debate ouermuch. Beholde (I ſay) wherevnto it behoueth vsus to come. And furthermore when we hauehave well bethought vsus of Gods gracious gifts, let them ſerue vsus to double vſe. The firſt muſt bee to certifie vsus that we ſhal not be diſappoynted in our praying. For ſeing that God hath alreadie ſhewed himſelf beneficiall towards me before I was borne, and continued the ſame all the time of my life, and that his goodneſſe is an infinite thing: Should I doubt that he will not heare me when I come to cal vponupon him? ye ſee then howe we ought to take Gods benefits to perſuade our ſelues that we loſt not time in ſeking vntounto him. Againe, the other point is, that wee muſt arme our ſelues with pacience. Therefore when wee thinke ſo vponupon Gods benefits: let the ſame ſerue to comfort vsus, in the time of trouble, and let vsus not bee ſo malicious as to grudge againſt him, but rather let vsus thinke thus. Seeing my God hath created me, is it not reaſon that he ſhould hauehave all right ouer me, and that he ſhould gouerne me at his pleaſure? Then if we come to referre our ſelues after this ſort vntounto Gods goodneſſe, we ſhall not ceaſſe to ſubmit ourſelues vntounto him for any affliction that hee layeth vponupon vsus. And why? For we hauehave receiued benefites at his hand, and therfore we muſt not nowe preſume to plucke our heads out of his yoke. Thus yee ſee the two thinges wherevnto it behooueth vsus to apply the knowledge of Gods benefits, if we will call vponupon him in truth.

Nowe let vsus fall downe before the face of oure good God, with acknowledgement of our faultes, praying him to make vsus feele them better than wee hauehave doone: and therewithall to open our eyes, that we may not be ſo dulheaded as too forget or deſpyze his benefites: but maye magnifie them according to their worthineſſe, and thinke vponupon them in ſuch wiſe, as we may be prouoked by them to ſerue and honour him, and to walke aduiſedly according to his good will, and take ſuche example of the chaſticementes that hee ſendeth to oure neighboures, as the ſame may ſerue vsus for corrections, and that if it ſhal pleaſe him to chaſtice vsus in oure owne perſons, and to make vsus feele the ſtrokes of his hande as wee hauehave neede: he will turne all too the furtherance of oure ſaluation, ſo that in paſsing through all the troubles of this worlde, hee may ſtrengthen vsus continually with his power, vntill hee receiue vsus into the euerlaſting reſt, whiche hee hath prepared for vsus in his kingdome. That it may pleaſe him to graunt this grace not only to vsus, &c.

The Cxxxviij. Sermon, which is the third vponupon the .xxxv. Chapter.

12 There they ſhall crie, and God vvill not heare them, bycauſe of the pryde of the vvicked.

13 Surely it is but vanitie: God heareth it not, nother doth the Almightie regarde it.

14 Thou haſt ſaide hee ſeeth thee not, there is iudgement before him: vvayt for it.

15 But novve his viſiting is not in anger (or it is nothing to his viſiting in his wrath) nother puniſheth hee greatly in anger.

16 But Iob hath opened his mouth in vaine, and multiplyed vvords vvithout vnderſtanding.

FOr as much as the firſt ſentence which we hauehave nowe rehearſed, ought to be ioyned to the matter that I handeled yeſterday, it behoueth vsus to beare in mynde what hath bin declared: whiche is, that when God heareth not theſe that are in trouble, he ſheweth that the blame of it muſte be wited vponupon them ſelues, bycauſe they come not to him with a right and pure heart, according as Eliu hath declared that when we come to ſeeke God, we muſt conſider the benefites and gracious giftes that we hauehave receiued at his hand: for elſe we can not truſt in him. VVhat is the foundation of our faith? the free promiſes that God hath giuē vsus. But yet the experience that we hauehave of his goodneſſe, is a confirmation of the thing that we knowe by his word. And ſo, they that hauehave not conceiued the taſt of his benefites, can not come vntounto him but with hypocriſie. Moreouer when we know not how much we are bounde vntounto God, it is impoſsible that wee ſhould bee pacient to obey him, and continue quiet without murmuring againſt his will. Therefore Eliu addeth nowe, that there they ſhall crie: as if he ſhould ſay, verie well, it is true that men ſhall crie vntounto God when they be troubled: but in what plight are they? Come they before him ſo minded as they ought to be? No, nothing leſſe. For they thinke not not at all of the benefits which they hauehave receiued at his hand, nother doe they profite them ſelues by them, to ſettle their truſt vponupon him. So then men ſhal crie out for anguiſh, but they ſhall not come at God, there is no openneſſe in their hart: and therfore if God heare them not, we muſt blame their owne ſinnes for it, and not ſay that God hath forgotten the worlde, and doth not his dutie, or that he is as it were aſleepe. Therefore when men ſeeke God in truth, hee is neere them, and his hande will ſone ſhewe it ſelfe to ſuccor them. But ſo long as they houle like wilde beaſts, and looke not right forth to the marke whiche they ought to ayme at: their crying ſhall be to no purpoſe: let vsus mark well that at this day God will not heare vsus (at leaſtwiſe to make vsus feele his helpe) thoughe wee ſtorme neuer ſomuch in crying, if we ſtand not vponupon a ſure grounde. And the cheefe poynt is, to knowe him for ſuch an one as hee ſheweth himſelf: namely a father and ſauiour, and to reſt vponupon his goodneſſe euen by calling too remembraunce the records which we hauehave erſt felt therof, to the end the ſame may giuegive vsus courage to ſeeke him as wee ought too do. And then no doubt but wee ſhall ſoone finde him, yea we ſhall not neede to make long windlaſſes: For he will come before vsus. And ſo we ſee that prayer conſiſteth not in ceremonies, but in the rightneſſe of the hearte afore God: yea and not onelyonly the feeling of our miſeries muſt make vsus too deſire remedie of them, but alſo wee muſte throughe fayth deſire him to ſhewe him ſelfe oure father and ſauiour: And that fayth beeing grounded vponupon his promiſes, muſte alſo bee confirmed with all the good tokens that he giueth vsus. And when we ſhall hauehave found by experience how good and mercifull he is: we muſt be able to apply the ſame to oure owne inſtruction, that wee may bee ryghtly fenced. And furthermore, in requiring God to be mercifull vntounto vsus, we muſt bring him the ſacrifice of prayſe for the benefites wherewith he hath bound vsus vntounto him alreadie. Nowe after that Eliu hath ſayde ſo, he addeth, that ſuch as toke not hold of Gods prouidēce, ſayde, tuſhe all this is but vanitie, God heareth not, nother doth the Almightie regarde. This obiection is made in the perſon of the vnbeleeuers: For although it bee tolde them that God doeth iuſtly leaue men weltring in their owne wretchedneſſe, bicauſe they come not to him with fayth and obedience: yet notwithſtanding they cannot conceiue the reaſon, but imagin fooliſhly that God hereth not, and that he ſeemeth to let the world goe at hauocke, and that things are ruled here beneth by Fortune. Ye ſee then that the faithleſſe do with a brutiſh and ſuddeine conceit, catch hold of the thing that is ſhewed to their eies, without further diſcerning: as though we were loth to conſider any further reaſon, than that which cōmeth next to hand, and would ſay, O, I ſee that yonder mā hath done ſuch a thing. Yea, but thou muſt ſeeke further, and vnderſtand the reaſon of it. No marie, I will not be inquiſitiue. Is not this a wilfull bereuing of our ſelues of wit and reaſon? Is it not a ſhetting of our eyes againſt the light? Euen as much do the vnbeleeuers. They ſee that God heareth not thoſe that crye: and therevpon they fall to ſtorming, yea and to accuſing of God. And therefore no maruell thoughe God make not his ſuccour and fauour to be felt of ſuche as doe nothing but chafe in their aduerſities, and yeelde him not any obedience, ne ſeke vntounto him with ſuch mind as they ought to do. So then, god hath iuſt cauſe to let mē periſh after that maner: And why? Bicauſe he calleth thē to him, & they come not to him the way that they ought to do. If a mā tel the faithleſſe theſe things: they ſhet their eyes and think not vponupon them. Is it not as much then as if they ſaid there were no prouidence of God at al, and that he had no regard of vsus? Is it not an vtter burying of it? And yet neuertheleſſe, that is the thing whereto our fleſhely reaſon carieth vsus, if we be not reſtreined with the brydle of lowlyneſſe and modeſtie, too deeme of Gods workes and iudgements according as his worde ſheweth vsus. This then is reherſed now by Eliu in the perſon of the vnbeleuers, and it is not for nought that the holy Ghoſt hath ſet downe ſuch a blaſphemie. For it is to the ende that euerie of vsus ſhould bethink himſelf. VVe hauehave the ſeede of ſuch frowardneſſe in our nature, that we be (at euerie brayde) caried away with this rage of chafing againſt God, to conclude that he doth not his dutie. For as much then as our ſtomack is ful of much pryde, and we paſſe our bounds ſo far as to ouerthrow all reaſon: that is ſet afore vsus, to teach vsus to humble our ſelues, when we come to iudge of Gods doings and ordinances. VVherefore let vsus not giuegive bridle to our nature, but heare God ſpeak▪ and way well the reaſons that hee bringeth. And aboue all things let vsus marke wel what Eliu ioyneth with it here: For after the making of the ſaid obiection, he addeth: although thou ſayeſt, God ſeeth not: there is iudgement before him, looke thou for it. Here Eliu remedieth the ſaid frowardneſſe which hath bin diſcouered, to the end we ſhould bethink vsus of the euill that is in vsus, and giuegive it ouer. True it is that theſe words are as it were craſed by reaſon of their ſhortneſſe. And bycauſe it is ſet down thus, Behold thou ſayest, or elſe albeit that thou ſay, he ſhall not ſee it. This ſaying may bee taken alſo in the perſon of Iob: as thoughe Eliu vpbrayded him too hauehave thought thus: Thou ſhalt not ſee God, nother ſhalt thou know what he is. But when all is well conſidered, the ſentence muſt be knitte together, and therewithall it muſte alſo bee diſtinguiſhed thus: Although thou ſay then, he ſhall not ſee it. Hereby Eliu ſignifieth that men aduaunce themſelues too muche, and that they ought to conſider their rudeneſſe and ſmall capacitie. For it is not in them to ſee God, that is to ſay, to ſerch him to the bottome. True it is that we muſt alwayes looke vntounto God, howbeit we muſt firſt beſeech him to giuegive vsus eyes: And furthermore alſo we muſt behold him in the glaſſe that he offereth vsus, that is to ſay, in his words and in his works, and we muſt walke in ſuch ſobrietie, as we muſt not be deſirous to ſeke more than is lawfull or than he giueth vsus leaue to doe. There is then one maner of ſeeing God which is good and holie: which is to behold him ſo farre forth as it pleaſeth him to ſhewe him ſelfe vntounto vsus, and to diſtruſt our owne vnderſtanding, ſo as wee deſire too bee inlighten by his holie ſpirite, and not ouercurious and preſumptuous to knowe more than hee permitteth. But if wee will looke God in the face, and not ſuffer any thing to bee hidden from vsus, but will enter into his incomprehenſible determinations, euen to the verie bottome of theſe depthes: it is an intollerable pryde, and men do vtterly confound them ſelues by it. Then let vsus learne what meane wee muſt holde to ſee God. VVe muſt not goe to it with ouermuch haſt, but we muſt be ſober, knowing the ſmall meaſure of our vnderſtanding, and the infinite highneſſe of Gods Maieſtie. Furthermore, ſeeing hee hath declared him ſelf vntounto vsus, ſo farre forth as he knoweth it meete and conuenifor our welfare: let vsus holde vsus content with the knowledge that he hath giuen vsus, and not fall to raunging heere and there. Marke then howe Eliu ſayeth nowe vntounto Iob, although thou ſay, I ſhall not ſee it: as if he had ſayd▪ thou art ouerhaſtie to ſpeake, and thou thruſteſt thy ſelfe further in than thou ſhouldeſt. For conſider what thou arte, and conſider what God is, and caſt downe thyne eyes, and forget the pryde that is in thee. And afterward he addeth, there is iudgement before his face: or iudge thou: For the ſaying may be ſet downe two wayes. If we take, Iudge thou: It is an exhortation to humilitie and repentaunce, as if Eliu ſhuld ſay, wretched man I ſee thou lifteſt vp thy ſelf againſt god, & what maketh thee to do ſo, but bicauſe thou iudgeſt not thy ſelfe? Therefore enter intoo thy ſelfe, and looke vponupon thyne owne wretchedneſſe, and then will all thy pryde bee plucked downe. Thus yee ſee the remedie that is giuen vsus heere by the holie Ghoſt, to reproue vsus when wee runne aſtray, and hauehave through our vnbeleefe conceyued any wicked and haſtie imaginations againſte God. For if wee will bee brought into the right way, we muſt goe downe into our owne ſelues, and examine oure owne ignorance and ſinfulneſſe, and then ſhall wee bee aſhamed, and forget the wandering conceytes wherewith we were caryed too and fro▪ Lo what ſenſe and doctrine wee ought to gather of this ſaying, if we take it to bee ſet downe, iudge thou. But the verie true meening of this Texte is, that there is iudgement before God. And therefore Eliu concludeth, that men ſhould loke for it. Here is a counterviewe betweene the face of God, and oure ſight: as if Eliu ſhoulde ſay, that God ceaſſeth not to bee rightuous although it appeare not vntounto vsus. Then if we will knowe that God gouerneth the worlde, and ordereth all thinges vprightly: wee muſt not meaſure him by the things that we perceyue. And why? For Gods iudgement it to high for vsus, and wee can not reach vntounto it at the firſte brayde. Therefore let vsus marke well that God ſeeth what is good and rightful, wheras we are moſt commonly blind. VVhat is to be done then? Nothing elſe, but euen tarie, according as the faythfull man muſt be fed with hope that hee may yeelde himſelfe peaceable and obedient vntounto God: and wee knowe that it behoueth vsus to hope when things are not viſible to vsus. Nowe hauehave wee the naturall ſenſe of this texte: It remayneth that wee apply the ſame to oure owne inſtruction. Although thou ſay thou ſhalte not ſee it. This ſheweth vsus, that we muſt not hauehave our tong at libertie to ſhoot forth whatſoeuer we thinke concerning God. But we muſt bridle our tongs, and hold our thoughtes as priſoners, aſſuring our ſelues that God intendeth to keepe vsus in humilitie by concealing the reaſon of all his workes from vsus. Therefore let thoſe that will not be condemned by the ſpirite of God, take heede that they ruſhe not out too farre. Marke that for one poyet. And why? It ought to be well conſidered, that wee bee not able to ſee God: howbeit (as I hauehave ſaid alreadie) true it is that God graunteth vsus the grace and priuiledge to ſhewe him ſelfe vntoo vsus, howbeit that is but ſo farre foorth as hee knoweth too bee expedient for vsus. God beeing inuiſible of him ſelfe ſheweth him ſelfe in a glaſſe ſo farre as is conuenient for vsus, that is to wit, in his worde, and in his workes, but yet muſt wee not be to inquiſitiue of him. And this is alſo the cauſe why he ſendeth vsus alwayes to the meane, which he hath hilde, to allure vsus to knowe of him. For he knoweth our ouerboldneſſe, and alſo the fickleneſſe of our wit, and that wee be ſo vnconſtant as it is pitie to ſee. Truely they are two great vices, when men are ſo ouerhardie, and alſo hauehave ſo diſordered luſtes. On the otherſide, there is ignorance or rather beaſtlineſſe, and moreouer alſo frowardneſſe. And therefore we hauehave neede to bee reſtrayned by the meane that God hath giuen vsus, which is, too bee contented with the things that are cōteyned in the holy ſcripture: aſſuring oure ſelues that wee ſhall bee no more in danger of ſtraying, if wee followe that way without ſtepping out of it, and conſider Gods workes, not to iudge of them after our owne fancie and liking, but onelyonly by hearing what he telleth vsus by his worde, and by ſuffering our ſelues to be taught at his mouth, ſo as wee deſire to hauehave none other cunning but that. And furthermore, for as muche as it is ſayde, that our Lorde Ieſus Chriſte is the liuely image wherein to beholde whatſoeuer is good and conuenient for vsus to know: let vsus reſt there, according alſo as it is ſayd in another place, that al the treaſures of wiſdome and knowledge are layde vp in him. Then let vsus marke well that we be blinde wretches, and that if we wil inquire of God by our owne wit, he ſhall be hidden from vsus, and we ſhall neuer come neere him, and much leſſe be able to come at him. And therfore we muſt learne to condemne our ſelues vtterly, confeſsing that there is nothing in vsus, but meere brutiſhneſſe. HaueHave wee once acknowledged that? let vsus praye God too inlighten vsus by his holie ſpirite, that we may not be full of preſumptuouſneſſe and pryde, to ſay, I am able to ſeke thē of my ſelf. Let vsus kepe our ſelues from ſuch diueliſh preſumption and let vsus hū ble oure ſelues before God, praying him to inlighten vsus. And herewithall alſo, ſeeing he hath ordeined his word to be the meane to ſhewe him ſelfe vntounto vsus: let vsus bee as it were tyed to it, and not attempt to paſſe beyond it. Thus much concerning the firſt poynt that is ſhewed vsus heere. Nowe let vsus come to that which is ſayde, that there is a iudgement before his face, and that we must wayte for it. I hauehave touched alreadie, that we muſt not eſteeme Gods iudgementes by our eyeſight, for that is too ſhort: and it is ſo dimme as it is pitifull. VVhat then? Let vsus vnderſtande that God dwelling in vnapprochable light, as the Scripture ſayeth) reſerueth too himſelfe the knowledge of the things which are to profound for vsus. Therfore let vsus conclude that God is rightuous although wee ſee it not, and that whenſoeuer we finde his doings ſtraunge, and are offended at them, we muſt thinke thus: wretched creature, thou haſt eyes in deede, but they are too dimme, yea and they are ſtarke blinde, and althoughe thy God inlighten thee, yea euen with ſome good portion, yet wil he ſtill reſtraine thee, to the end thou maiſt do him the honour to confeſſe that he is rightuous. Seeing then that thy wit and vnderſtanding are ſo weake: what a thing were it if thou wouldeſt comprehende the infinite wiſedome of God? Therfore refer the things vntounto thy god which paſſe thine vnderſtanding: for thou ſeeſt not the reaſon in that behalf vntil thou beare wel in mind, & fully beleue this leſſon in thy hart, that there is iudgement before the face of God. Marke I ſay how it behoueth vsus to correct the ouerboldneſſe that is in vsus, to the end we may cōfeſſe that although we might ſeeme to hauehave cauſe to enter into diſputation againſt god: yet notwithſtanding he ſeeth the things that are hid from vsus. And this is the compariſon of the contrarie things that I ſpake of euen now. Then whereas it is ſayd that there is iudgement in Gods ſight: it is alſo declared vntounto vsus, that it is not in our ſight: as if Eliu ſhould ſay, God ſeeth, and not men: God knoweth, and man is ignorant. VVil we thē reſerue vntounto God his due honor? VVe muſt rid ourſelues of the vaine preſumption wherein wee are puffed vp by nature: for we would be to wiſe: and we are alwayes tickled with this diueliſhe luſt of deſirouſneſſe to inquire of the things that belong not vntounto vsus. Therefore let vsus be contented to glorify God, yelding vntounto him that which is his own: namely a wiſdome that ſurmounteth al our vnderſtāding & capacitie. But it is impoſsible that this ſhuld be done, without hope for that is the ſtay that holdeth vsus in the obeying of our God, and the thing that nouriſheth vsus in modeſtie & lowlineſſe: and out of dout if we hoped not that things ſhuld go better, and that God would giuegive them ſuch an end as we cannot now perceiue: it is certein that our minds ſhould neuer be quiet. Then let vsus marke, that if we will giuegive God the glorie which belongeth vntounto him, by confeſsing him to be rightuous: it behoueth vsus to be hopeful. And although things go amiſſe, ſo as all is in a broile, and it ſemeth that heauen and earth ſhould be cō founded togither: yet muſt we reſt vponupon the promiſes that he hath giuen vsus, which are, that for aſmuch as he turneth the darkneſſe into light (as he hath ſhewed in the creation of the world) and knoweth how to draw good out of euil: he wil ſo diſpoſe the things that ſeemed to be vtterly out of order, as it ſhall be perceiued in the ende that he hath a wonderfull wiſdome. Neuertheleſſe, that is not at the firſt brunt. Therfore here is a good doctrin & warning namely that we muſt not iudge of things at the firſt ſight: (for that were too haſtie and raſh a iudgement) but hope muſt go before vsus, and be as a lampe to ſhewe vsus the way. And what is the oyle of this lampe. That is to ſay, how are we inlightned by it? By ſticking to Gods promiſes. For if we wait paciently til God worke according as he hath ſpokē with his mouth, and vntil his hand vtter it ſelf in conuenient time: then ſhall we learne to be modeſt, and to glorify him, by confeſsing him to be rightuous in all his doings: notwithſtanding that we be troubled heere, and ſeeme to be in the midſt of many gulfes. And this is the true ſtudie of Chriſtians. Furthermore, marke here how we be nowe adayes ſo eaſily caried, or rather vtterly driuen out of the way, bicauſe wee hauehave no ſettledneſſe, but are toſſed with vnquietneſſe, yea euē with boyling vnquietneſſe, ſo as we would hauehave God to make haſt according to our fancie. If he do not things as we imagined in our minde: it ſeemeth to vsus that all things are forlorn and paſt recouerie, bicauſe we vnderſtand them not. For ſo long as we think but vpō our ſelues it cauſeth vsus to be out of pacience, and there is no obedience at all to be founde in vsus: and therefore ſo much the more doth it ſtād vsus in hād to put this doctrin in vre. So then whē we ſee al things in hurlyburly, ſo as God ſeemeth to hauehave ſhet his eyes, and to hauehave turned his back vponupon vsus: let vsus vnderſtand that it is bycauſe of our ſinne. Yet neuertheleſſe, let the ſame confyrme oure fayth, and let vsus bee quiet, aſſuring our ſelues that it is Gods office too inioyne vsus ſilence vntill conuenient time bee come, yea and vntill hee knowe it too bee conuenient. For it is not for vsus to binde him to the ſtake, and to ſay, this thing muſt be done after this manner, and that thing after that. But we muſt learne to repoſe ourſelues in God, and then ſhall all pryde bee beaten downe, ſo as we ſhall thinke all Gods doings too bee good, ryghtfull, and iuſt, although they ſeeme ſtraunge to vsus at the firſt ſight. Thus yee ſee what we hauehave to marke in this texte. Nowe Eliu addeth, that Gods preſent viſiting or puniſhing is not in his anger: and that hee knoweth not in multitude greatly. Truely this text is ſomwhat hard, but the playne meening of it in effecte is this. That although God do nowe ſhewe himſelf rough and ſharpe: yet notwithſtanding if we knew how dreadful and terrible his wrath is, we would ſay it is none of the things which wee ſee in this world. And why? For hee will not examine things to the vttermost. Hee ſearcheth not things too deepe: he doth but only paſſe ouer them, and as it were with a glaunce (as men terme it.) Heereby Eliu ment to ſhew, that when we be afflicted to the vttermoſte, ſo as God ſeemeth to thunder in ſuche wiſe vponupon vsus, as if he would ouerwhelme vsus: it behoueth vsus to conſider what his wrath is, and that if hee would vtter it too the full, it were able to deſtroy, not only ſome one man, but alſo a hundred thouſand worlds, yea and to conſume them vtterly, and to bring them to nothing. Yee ſee then whervnto we be brought by the holie ghoſt. Furthermore it is a verie profitable admoniſhment, too aſſuage the afflictions that God ſendeth vsus. For what cauſeth vsus too think that we be tormented out of meaſure? It is bicauſe that to our ſeeming God could not do worſſe: and we can not offend God more on our part, than when we cōceiue ſuche an opinion of it. So then according to that which I hauehave ſhewed, let vsus learne to cōſider what Gods wrath is, that is to ſay, how dreadfull it is. And although hee ſhewe himſelf very rough towards vsus: yet notwithſtanding let vsus aſſure our ſelues it is not the hundred part of that whiche we ſhould feel, if he would execute ſuch rigor vponupon vsus as we hauehave deſerued. Seing thē that we may know that gods wrath is ſuche as is able in one minute of an houre to deſtroy a hundred thouſand worlds, and that neither mē in earth, nor Angels in heauē ſhould be able to abide it, but heauen and earth, and al that elſe is beſides, ſhuld be melted away like ſnow, yea and be brought vtterly to nothing we ought to humble ourſelues, notwithſtanding that god deale ſharply with vsus, and ſend vsus very rough puniſhmēts. Much more thē ought we ſtil to be pacient, ſeing that god ſpareth vsus, & bereth with vsus. And in good ſooth hauehave we not cauſe to giuegive him thankes, ſeeing he vttereth not his wrath againſt vsus as wee are worthie? Is it not a ſufficient matter to giuegive vsus heart, and to cheere vsus vp throughly in the midſt of our afflictions, when wee conſider [and can ſay in our ſelues] true it is that I am as good as ouerwhelmed, and it ſeemeth to be Gods will that I ſhall vtterly periſh, but yet is his rigor nothing ſo great vponupon me, as I might feele it, if he had no reſpect of my feebleneſſe? For as muche then as my God beareth with me, I will truſt in him, and not ceaſſe to ſeeke him: for hee giueth me ſtill ſome ſigne that I may hauehave entrance too come vntounto him. Behold I ſay, howe we hauehave cauſe rather to bliſſe God in our afflictions when wee knowe that he beareth with vsus. And therewithall alſo we be taught to truſt in him, ſeing that he openeth vsus the gate to the end we might ſtill aske him forgiueneſſe of oure ſinnes, and beſeech him to hauehave merciemercy vponupon vsus. And therfore let vsus wey well theſe words of Eliu when he ſayth, that Gods preſent puniſhing is nothing in reſpect of his wrath: wherefore we muſt not ſay, what? The miſerie is great, and I can indure no more. It is certaine, that if a man hauehave an eye to Gods wrath, and compare it with all that can be indured in this world: he ſhall finde that in verie deede all that can bee layde vponupon vsus heere, is nothing to it. Now ſeeing that all is nothing, and that God ſearcheth vsus not with extremitie, but paſſeth ouer vsus lightly, and as you would ſay glauncingly, ſo as he maketh a countenance to trie vsus, but examineth vsus not ſtraightly, bycauſe wee bee not able too beare it: let vsus learne to reſtreyne our murmurings, and if oure fleſhe prouoke vsus to impaciencie (as we be ouermuch giuen vntoo it) let this remedie ſerue too correct that vice. Howe nowe wretched creature, what intendeſt thou too doe? VVilt thou ſpight thy God? Thou ſeeſt that hee beareth ſtill with thee, thou haſte prouoked his wrath ſo ſore, as thou mighteſt well deſerue to be rooted out of the world a hundred times: thou art worthy to bee drowned in the deepe of hell, and yet thou ſeeſt that he maketh his ſunne to ſhine vponupon thee: hee nouriſheth thee with his breade, and maynteyneth thee in this preſente lyfe, at his owne charges: Thou arte not worthie to bee in the number of the workes which he hath created, and yet he giueth thee reſpite ſtill to returne vntounto him. VVhen we thinke vponupon theſe things, wee hauehave wherewith to comfort our ſelues, that we might not be too much cumbred with impaciencie. Thus in effecte yee ſee the doctrine that wee hauehave to gather in this texte. And heerewithall let vsus marke, that although our Lord do not nowe viſit vsus in his wrath, nor examine things to the vttermoſt: we muſt not thervpon fall a ſleepe: for the great day will come, wherin nothing ſhall be forgotten. As nowe God winketh at things and puniſheth not the wicked: they take libertie, as thoughe they were ſcaped out of the iudges hande, and ſhould neuer yeelde an account: but they ſhall paye deare for the time, when they ſhall ſo abuſe his pacience, which woulde allure them vntounto goodneſſe, by giuing them reſpite to amende. Seing then that the wicked do ſo mocke at God: horrible vengeance muſt needes fall vponupon their heade in the ende: and that ſhall be at the great day. Furthermore if God ſpare vsus, let vsus not ceaſſe too bee watchfull: and if hee chaſtice vsus, and beate vsus with his roddes, let vsus alwayes conſider howe terrible his wrath is, and therevpon conclude that hee doth but ſummon vsus. And why? Too the ende wee ſhould preuent his laſt iudgement. Therefore let vsus alwayes thinke vponupon the great daye, and not tarie till wee bee taken tardie with the comming of oure Lorde Ieſus Chriſte: but let euerie of vsus condemne himſelfe, when God ſtirreth vsus therevnto. Furthermore let vsus alwayes beare in remembraunce, that God is oftentimes myndefull of merciemercy in the middes of his diſpleaſure: and that the ſame is the cauſe, why hee examineth not the great multitude of oure ſinnes. For how great is the multitude of oure ſinnes? I praye you if euerie man would examine himſelfe as he ought to do: ſhould he not finde an infinite number of ſinnes in him, yea and of ſo heynous offences as would vtterly diſmay him. But the cauſe why we conſider not the greatneſſe of our ſinnes, is our hypocriſie which hindereth vsus, and keepeth our eyes blindfolded. But if a man would examine himſelfe throughly: hee ſhoulde finde him ſelfe a hundred thouſande times confounded, before hee came halfe too his wayes ende. For God ſeeth muche more cleerely than wee doe. VVhen we hauehave ſpyed one fault, God wil ſpie out a hundred thouſande, yea euen of millions: what ſhall the heauenly Iudge doe? So then let vsus marke that God forbeareth vsus of his owne merciemercy, to the ende he would not trie vsus in the multitude [of oure ſinnes] that is too ſay, not ſearch vsus to the vttermoſt. And Eliu ſayth expreſly here, in multitude greatly [or in great number] to ſignifie that it were impoſsible that any creature ſhoulde ſtande out, if God of his goodneſſe did not ſpare them, and continually abate the rigoure of the puniſhmentes which wee hauehave deſerued by our ſinnes. And heerevpon (as I hauehave ſayde alreadie) wee muſt needes thinke that there is a farre other iudgement, than can bee perceyued in this worlde, howbeeit wee knowe it not as yet, and God beareth with vsus. And when wee bee come to the lowlyneſſe too condemne ourſelues, and to craue forgiueneſſe at his hande, let vsus not doubte but that when wee ſhall appeare before his iudgement ſeate at the latter day, all our ſinnes ſhal be wyped out there: and let vsus vnderſtande that the examining of vsus, which hee doth nowe put vsus to in part: to the end he may not examine any thing at al at the latter day, and that the remembrance of our offences may bee ſo aboliſhed, as they may not come to account before him, but that we may bee receyued there as rightuous, as thoughe there had bin nothing in vsus, but al innocencie and ſoundneſſe. Ye ſee then that it behoueth vsus ſo to apply this doctrine to our vſe, as we may learne ſo to walke in hope, as wee may alwayes goe forwarde to the comming of oure Lorde Ieſus Chriſt, and alſo profite our ſelues when wee ſee that oure Lorde ſheweth vsus tokens of his wrath and vengeance as at this preſent: Alas, what calamities are to be ſeene through the whole worlde? And wee might ſay that God is vtterly alienated from vsus, if wee had not his doctrine to fenſe vsus withall. Surely when wee doe throughly conſider the outrageous iniquities that reigne euerie where: it appeareth playnly that God beareth with the worlde, and proceedeth not with ſuche rigour as men hauehave deſerued. Therefore let vsus learne hereby to returne vntounto him with the better heart, not doubting but hee will receyue vsus. And beſides that, let vsus holde our thoughtes and affections fettered and brideled: And for as much as Eliu hath here condemned al wicked thoughts, wandring wordes, and falſe ymaginations: let vsus beſeech God, firſt to clenze our heartes from all the wicked fancies wherein we bee too much intangled, and therewithall to bridle our tongs, that we may not vtter any thing but to his honour, according to the requeſt which Dauid maketh ſaying: Lorde open thou our lippes, that my mouth may ſet forth thy prayſe. So then wee hauehave good cauſe too praye God ſo to gouerne both our myndes and our tungs, that all our thoughts and wordes may be to his honour. For if Dauid who was ſo holie a Prophete, needed to craue this at his hande: what had we neede to do, which are ſo euill taught? Seeing it is ſo, let vsus bee well aduiſed that whenſoeuer wee thinke of God, wee eſteeme him good, wiſe, and rightuous in all reſpectes: and that when ſo euer wee ſpeake of him, it maye bee too call vponupon him, and to yelde him thankes for his goodneſſe, which he maketh vsus to feele in theſe dayes, wayting till wee bee filled with it to the full.

Nowe let vsus fall downe before the face of oure good God with acknowledgement of our faultes, praying him to touche vsus ſo to the quicke, as we may learne to returne better vntounto him with true repentaunce, ſo bethinking vsus of oure life paſte, as wee maye amende it heereafter, and henceforth learne to giuegive our ſelues wholly too his ſeruice, in following his holie commaundementes as they are ſhewed in his lawe, whereby wee ought to rule oure whole life. And ſo let vsus ſay, Almightie God oure heauenly father, wee acknowledge and confeſſe, &c.

Sermons on Job, Sermons · Chapter 35

p. 698The .cxxxvj. Sermon, which is the firſt vponupon the .xxxv. Chapter.

The Cxxxvij. Sermon, which is the ſecond vponupon the .xxxv. Chapter.

The Cxxxviij. Sermon, which is the third vponupon the .xxxv. Chapter.

The .cxxxvj. Sermon, which is the firſt vponupon the .xxxv. Chapter.