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