Sermons on Job — John Calvin

Sermons on Job · John Calvin

The .xlij. Sermon, which is the firſt vponupon the .xj. Chapter.

ANd Zophar the Naamathite anſvvered and ſayd,

2 Should not men anſvver a man of much talke, or ſhall a babbling perſon preuayle?

3 Verely thy vvordes ſhall make men holde their peace: and vvhen thou haſt mocked, no man ſhall do thee ſhame.

4 Thou haſt ſayd, my dealing is rightfull, and I am cleane in thy preſence.

5 But I vvould that God vvould ſpeake to thee, and that he vvould open his lippes agaynſt thee:

6 That hee vvoulde diſcouer vntoo thee the ſecretes of vviſdome: for his iudgement is double rightfull, and God hath forgotten thee for thine vnrightuouſneſſe ſake.

THat wee may the better profite oureſelues by this doctrine, wee muſt call to mind what hath bin ſaide heeretofore: namely that the matters which are ſet downe heere, are true in themſelues, notwithſtanding that they be miſſeapplied to the perſon of Iob. Thus ſee ye an inſtruction that is good and profitable for vsus, ſo bee it that we hauehave wiſedome and diſcretion to know howe to vſe it aright. And in effect we be done heere to vnderſtande, that whenſoeuer we debate after what maner man may ſtande before God, wee muſt not alledge our owne prittle prattle, nor thinke too preuayle by vayne rhetorike: but we muſt be beaten downe and diſmayde by conſidering the Maieſtie of God. To bring this to paſſe, let vsus aſſure our ſelues that it is not poſsible for vsus to ſerch out that wiſedome which wee cannot comprehende, but that all the worlde muſt humble it ſelfe vnderunder it. Thus then ye ſee in effect what is ſhewed vsus heere. And had this doctrine beene well hilde and practized, we ſhould not at thys day hauehave ſuche diſputings as reigne in this worlde, in what wiſe men may be iuſtifyed and ſaued before God. VVhy ſo? For they that ſtabliſh any deſeruings too purchace fauour in Gods ſight, and to make them beleeue that they may ſaue themſelues by their owne power, know not the Maieſtie that is ſpoken of heere, but brabble about fonde trifles. For if the cace ſtood vponupon dealing with men: there would not be ſo much boldneſſe as we ſee vſed in debating what the meane is whereby wee might ſtand before God. To be ſhorte, men hauehave bin ſo beſotted, as they wiſt not what iuſtice, or iudgement, or any thing elſe is, when it came to debating after what maner God loueth vsus, and is mercifull towards vsus, and after what ſort we might preſent our ſelues before his Maieſtie too find fauour at hys hande. And therefore ſo much the more ſtandeth it vsus in hande too marke well this doctrine, when it is ſayde, Shoulde not men anſwere a man of muche talke? or ſhall a babbler preuayle? Heere wee ſee howe mens talkatiueneſſe is daſhed, yea though they like well of themſelues, and hauehave ſtore of their vaine and fonde Rhetorike. For beholde what beguileth them: namely that they can iuſtifie themſelues before men and beare the countenance of Angelles, whereas there is nothing but want and filthineſſe in thē. True it is, that they may hauehave ſome apparant reaſons that men ſhall like well of: for in very deede, according to mans reaſon, when it is demaunded what rightuouſneſſe is: it will bee anſwered, that a man muſt liue vnblameably, he muſt diſcharge his duetie, hee muſt do eueryevery man right. Ye ſee then what rightuouſneſſe is. If it be ſaid that a man is rightuous before God though he be a wretched ſinner, and that his ſinnes are forgyuen him: behold that is a ſtrange thing and ſuch as cānot ſinke in mans fleſhly vnderſtanding. How ſo? To ſay that I am accepted for rightuous, and yet that the ſame rightuouſneſſe is all the whyle out of me: that I muſte bee fayne too borrow it of another: and that although God know me to be a wretched and damned creature, yet notwithſtanding he will ſaue me: To what purpoſe is it? Therefore when the Sophiſters and Hypocrites ſtabliſh mens merites, and beare them in hand that we be able to winne Paradiſe by oure owne power it hath ſomewhat a fayre coloure, and is eaſily receyued by the moſt part of the world. And here ye ſee what cauſeth them to harden and rankle ſo muche the more. For to theyr ſeeming, in aſmuche as men take their ſayings in woorth, and accept them for good, God alſo ought to holde himſelfe contented with them. But wee ſhall not further our cace thereby: and although that for a tyme God ſuffer vsus too tell many a fayre tale, inſomuche that it ſeemeth that wee hauehave ouercome all: yet in the ende all muſt be fayne to come downe againe. For when God appeareth in his ſeate, then muſt all theſe diſputings bee fayne too ceaſſe, wherein men foade and vaunte themſelues ſomuche nowe adayes. VVhat muſte wee then doo? VVhen wee debate after what ſorte men maye ſtande before God: wee muſte not alledge lykely reaſons, and ſuche as the worlde receyueth: but eueryevery of vsus muſt enter intoo himſelfe, and intoo hys owne conſcience. That is the poynt whereat wee muſt beginne. This will bee yet better vnderſtoode, if we lay foorth the matters in ſome familiar order. I hauehave tolde you alreadye that when men come too debating, in what wiſe we become rightuous: by and by, according to mans reaſon, it will be ſayd, that we muſt lyue ryghtuouſly. True it is that (to ſpeake properly,) rightuouſneſſe is when mens lyues are well ruled, ſo as there is no fault to bee founde in them, and that they performe Gods lawe and all that hee commaundeth them too the vttermoſt. Yea, but (as ſhall bee more fully declared) we muſte proceede further too hauehave another rightuouſneſſe, bycauſe wee come ſhort of thys. But in the meane while, when menne perceyue that it behoueth them too perfourme theyr duetie, and too walke after GOD and hys woorde: they fall too imagining thus with themſelues: VVell then, it ſtandes mee on hande too fulfill Gods lawe: And they are of opinion that they ſhall bryng it about. And notwithſtanding that they be vnable to ſtirre one finger: yet it is a woonder too ſee how they beare themſelues in hande that they be able to carie great mountaynes vppon their ſhoulders, when as they bee not able to life ſo muche as one ſtrawe. Neuertheleſſe they be ſo full of fonde ouerweening, as they ſtraine themſelues to perfourme Gods lawe by their owne free will. Very well, in the ende they muſt be fayne to perceyue their weakeneſſe by their owne experience. True it is, that for a time they puffe out their blaſtes: yea, and there is another vice, namely that men ſurmize themſelues well able too make themſelues rightuous without fulfilling of Gods lawe. As howe? By their fooliſh deuotions, as wee ſee that in the papacie when men are deſyrous too become holy and rightuous, there is no mention of framing their life to the commaundementes of God. VVhat then? EueryEvery man takes vp a toy of ſome good deuotion in his owne head, then ſhall Ceremonies, and then ſhall Superſtitions reigne vnderunder the name of Gods ſeruice. So they heare Maſſe eueryevery day, ſo they mumble muche, ſo they faſt often, ſo they doo this and that: the poore hypocrites beare themſelues in hand that they hauehave well quitte themſelues before God, yea and they take him to be bound vntounto them for it. And heerein they ſleepe for a tyme: And if a man tell them it is but loſt labour, they are fearce vppon him, and it ſpyteth them, [ſaying:] How ſo? Can ſo goodly a thing be vnprofitable? Or can God be vnrightuous? Then muſt hee needes accept the ſeruice that I offer vntounto him with ſuch paine and carefulneſſe. Lo howe the Idolaters pleade againſt God: and it ſeemeth to them that he doth them great wrong, if he do not accept and take in good woorth all their pelting traſh wherewith they beguile themſelues. Lo what a dyzineſſe reigneth in mens braynes for the tyme: but yet (as I ſayde earſt) in the ende they muſte bee fayne too graunt that all this is nothing. And when God preſſeth them and putteth them to tryall, then they ſhall be faine too acknowledge, Alas it is to little purpoſe to hauehave heaped vp ſo many Ceremonies after that ſorte: and (which more is) when I hauehave done all that I can, yet doth myne owne conſcience reproue mee, that if I hauehave ſerued God well in any one poynte, I hauehave miſſed in many others. Men then beeyng reproued by their owne conſciences, doo therevppon ſeeke for remedye, ſaying: VVell I ſee that if God ſhoulde enter intoo accounte with me, I ſhoulde bee very ſore indaungered vntoo hym. Howe ſhall wee doo then? VVee fall to finding out of Satiſfactions: like as in the Papacie euerye of them wyll confeſſe that no manne lyuing is able too fulfill Gods lawe, and yet in the meane whyle they ceaſſe not too ſleepe ſtill, bycauſe theſe wretched Hypocrites beare themſelues in hande that they are able too make God amendes by bringing him ſome by payment. True it is (ſay they) that in thys behalfe I hauehave doone amiſſe, but God wyll bee contented with mee when I ſhall hauehave made him amendes after ſuche a ſorte, or ſuch a ſorte. And heere yee ſee whereupon grewe the inuention of all their woorkes of ouerplus or ſupererogation as they terme them, that is too ſay, the woorkes which they yeelde vntoo God ouer and beſydes his due. VVhen men doo ſo, they thinke not that euer they muſt come to account before ſuch a iudge, but that they maye eaſily ſay, VVhat? VVe do all that wee can: for wherefore take wee ſuche paynes but too ſerue God? And ſhall wee thynke that all thys geere ſhall bee reiected at hys hande, and that hee wyll make no reckening of it? Moreouer althoughe wee bee weake and that there bee faultes and imperfections in vsus: yet if wee labour too make amendes for our ſinnes, God muſt needes hauehave regarde vntounto that. After ſuche ſorte will men parte, ſuppoſing themſelues to be throughly well diſcharged. And (as I ſayde afore) they conceyue rancour and hartburning agaynſte all warnings. Nowe wee ſee what the holy Ghoſt condemneth heere: that is to wit, that men do ſo flatter themſelues and rocke thēſelues aſleepe in their vayne imaginations, as it ſeemeth to them that they hauehave gotten the goale when men like well of their dooings. But all this is nothing. For when wee come before the heauenly throne, none of theſe pedling trifles ſhall take any place. VVhat muſte bee done then? VVe muſt know, yea and wee muſte firmely beleeue, that all the rightuouſneſſe of the world is but abhomination, and that God may reiect it as filthineſſe: and ſo in verie deede, although hee hauehave graunted vsus the grace too labour vntoo goodneſſe yet are wee not as yet come vntounto it. For although wee trauell thitherwarde, yet is it with ſuche feebleneſſe, as wee bee ouermuche too bee condemned. And wee muſte call too mynde howe it hath beene declared heretoofore, that if wee bring but one poynte for our ſelues, God will hauehave a thouſande too confounde vsus with. Yee ſee then what wee hauehave too marke in this ſtreyne. Ye ſee alſo why I ſayde that the matter ſtandeth not vponupon babbling, nor vppon the alledging of ſome reaſon that may carie a fayre coloure before men: but in eſpecially that euerye of vsus enter intoo himſelfe, and examine our own lyfe howe wee bee cyted before God: and then will all babbling ceaſſe, and eueryevery man will thinke more neerely vppon himſelfe, knowing that wee hauehave none other meane too bee quit before God, but by condemning our ſelues and by beeing vtterly abaſhed. But for the better vnderſtanding of this matter, lette vsus nowe come to that whiche hee addeth: Thou haste ſayde my dealing is iust and rightfull, and I am ſounde in thy preſence. Heere Zophar ſheweth what the babbling is whiche hee condemneth. Verely (as I hauehave warned you afore) hee miſapplyeth this matter too the perſon of Iob, and hee doth him great wrong by accuſing him vniuſtlie: neuertheleſſe the doctrine in it ſelfe is good, holie, and profitable. Lette vsus marke then that all ſuche as minde to iuſtifie themſelues and too bee ſeene without blame, hauehave nothing but vaine babbling, no though they bee taken for wiſe folke to the worldewarde. And it is a poynte that wee oughte too marke well. For if men come not to the applying of it, it will bee too ſmall purpoſe too ſay, well, there muſt be no babbling when men come to treato of Gods ſecretes, and of his worde: it is too holy a thing for men to deale with at their pleaſure, they muſt go too it with all ſoberneſſe and reuerence. Verely this may be a good warning. But Zophar ſayeth here preciſely, that all ſuche as minde too aduaunce the power of men, and too perſwade that there is nothing in them but rightuouſneſſe before God, are no better but babblers, how fayre a ſhewe ſoeuer they make. And therefore lette vsus learne that there is no doctrine ſo well ſettled and grounded, as to be able to ſtand before God, ſaue only that which vtterly defaceth mē, & ſheweth how they hauehave not any thing whereof they may make their boaſt, & (to be ſhort) which cōfoundeth thē in ſuch ſort, as they hauehave none other refuge but only to the meere goodneſſe & mercy of God. Herewithall we hauehave heere two articles to marke. The one is, thatwhenſoeuer we talk of the holy ſcripture or of any thing that perteyneth to religion, wee muſte learne to ſpeake ſoberly, and not lette oure tungs runne vponupon pattins too diſpute thereof at pleaſure. I ſay, lette vsus keepe oure ſelues from ſuch vnaduiſedneſſe: for wee ſee that this vice hath bene the cauſe that Gods truthe hath bene vtterly peruerted and turned into a lye. And for proofe heereof, what elſe is the Popiſhe Diuinitie than a heatheniſh faſhion of vtter ſcoffing and rayling at all the ſecretes of God. For in poperie it is lawefull for men too babble as if they were toſsing of ſome tennisball. And in good ſooth the Papiſtes ſay very true when they vſe this bywoorde, That the holy ſcripture is to them as anoze of waxe. Lo how they blaſpheme God, & are not aſhamed to ſet it downe in theyr bookes. Yea and when they meane to proue that men ſhould not holde themſelues to the holy Scripture, and that wee hauehave no aſſurance of oure beleefe by Gods worde, but that wee ought to receyue that whiche is decreed by men. See (ſay they) is not the holy Scripture a noze of waxe? True it is that in reſpect of thēſelues they hauehave made it a noze of waxe, by turning and wreſting it forewarde and backwarde to make a playne mockerie of God & his truth. And how is this come to paſſe, but bycauſe they hauehave not knowne, that Gods vttering of his will vntounto vsus, is to the intent that eueryevery of vsus ſhould enter into himſelfe and examine well our owne conſciences, & apply to our owne vſe and inſtruction all that is conteyned in the holy Scripture, aſſuring oure ſelues that God ment not to feede oure curioſitie, nor to tickle our eares, but to edifie our ſoules, yea & that as might be moſt for our behoofe. So let vsus beare in mind this article, that is to wit, that when we ſpeake of God, we muſte do it with all reuerence & feare. But in eſpecially let vsus come too that which is ſpoken heere: namely that whoſoeuer will magnifie men too acquite them and too iuſtifie them before God, is but a babbler, no though he can alledge neuer ſo fayre reaſons. Let vsus marke thē that all ſuch as are puffed vp with preſumption to allow of mens merites, were neuer yet throughly wakened to know what God is, & how much we be indetted to his iudgement. And why ſo? For whoſoeuer ſhall once hauehave examined his owne conſcience well, muſt needes hauehave his mouth ſtopt, & he cānot but know that all mankind is out of order, and that wee hauehave nothing but curſedneſſe in vsus. And heerevpon wee may boldely ſaye, that all the teachers in the papacie are vtterly beſotted, and become ſcorners of God and deſpizers of his rightuouſneſſe. And why? VVee ſee how they be bolde to aduaunce Freewill, to magnifie the ſtrength of men, and to make vsus beleeue that wee bee able to deſerue this and that: ſo as if wee hauehave committed any ſinnes, yet may wee well purchaſe oure ſelues forgiueneſſe of them by oure owne good woorkes. For aſmuche as they talke ſo, there needeth no more but the ſaying that is ſet heere, to ſhewe that they bee deſpizers of God, and bauling curres, that neuer had ſo muche as one remorſe or ſcruple of conſcience, but are vtterly blinded by the Diuell. And why ſo? For had they anye ſeeling or incling of Gods iudgement: certainely they woulde not babble ſo too aduaunce their owne merites, whiche are but pelting traſhe. But on our ſide, lette vsus learne too go too a better ſchoole, if wee intende too ſtande vp before God. And why? For (as it is ſayde heere in the ende) wee ſhall hauehave ſuche an anſwere as ſhall ſerue too ouerwhelme vsus vtterlie. If in theſe dayes wee ſharpen oure beake to vaunte oure ſelues of our owne rightuouſneſſe, and be puffed vp with this vayne opinion (or rather outrage) that wee bee well able to ſtande afore God: in the ende hee muſte bee fayne too anſwere vsus, yeahee muſte be fayne to anſwere vsus after ſuche a ſorte, as we ſhall bee confounded therewith, according as it is ſayde heere, ſhall a babbling perſone preuayle? VVee may perchaunce weene it: but wee ſhall bee beguyled. And why? For (as I hauehave declared afore) hee that will make himſelfe rightuouſe in Gods ſighte, is but a vaine babler: that is to ſay, hee bewraieth that hee was neuer touched too the quicke, that his conſcience is ſtill a ſleepe, that hee knoweth not what it is either too doo well, or too liue well, that hee taketh holde of the ſhadow in ſteade of the bodie, and finally that hee hath not conſidered that God muſt bee his iudge. And thus yee ſee what cauſeth men too recken ſo without their hoſt, as it is ſaide in the Prouerbe. But nowe lette vsus come too that whiche Zophar addeth. Yeal woulde fayne (ſayeth hee) that God woulde ſpeake agaynste thee, and that hee woulde open his mouthe. Beholde howe men are reprooued too theyr confuſion: that is too witte, when God openeth his mouth. So long as wee reaſon but with men, well, eueryevery one of vsus maye thinke his owne halfepenie too bee good ſyluer: but as ſoone as God openeth his mouth, wee hauehave nothing too replie. All that (ſay I) whiche wee beleeue to be as ſubſtantiall ſtuffe as any can bee, muſte needes go too the grounde, and waſhe awaye, and all oure reaſons ſhall bee but froath. There maye bee greate bubbling and boyling, but yet dooth it waſhe and vaniſhe away by and by. Therefore lette vsus wey well this ſentence, that God muſte bee fayne too ſpeake, too put men too ſilence, and too make men vtterlie rungtyed in this behalfe, namely that they maye not preſume any more too alledge aught of their owne fantaſies. And after what ſort ſhall God ſpeake? Hee hath alreadie ſpoken ynoughe in his holie Scripture too humble vsus withall. For there we ſee howe all men are condemned, and curſed in Adam, (marke that for a ſpeciall poynte) and therevpon that it behooueth euerie one of vsus peculiarly in himſelfe too yeelde himſelfe tootoo blameworthie, ſeeing that God ſheweth vsus that oure ſinnes are ſo horrible, as wee cannot miſlike ynoughe of them, and that althoughe a man bee greeued in himſelfe, and lothe his owne lyfe: yet knoweth hee not the hundred parte of the euill that is in him. God telleth vsus this. And wee ſee how Sainct Paule putteth all men vnderunder ſhame, ſo as when wee reade that texte of his, oure heare oughte too ſtande vp vponupon oure heades, too ſee howe wee bee condemned there too all naughtineſſe, and that although eueryevery one of vsus bee not giltie alike in fact, yet all of vsus hauehave the ſeede thereof within vsus. Yee ſee then howe God hath giuen ſentence of damnation vponupon all men. And this ought to be inough too make vsus ſhrinke downe oure heades, and to make vsus vtterly tungtied as I ſayde afore. But what? men are ſo ſtately, as they cannot ſtoupe, though the Scripture confounde them, according as wee ſee, that notwithſtanding this, men thinke ſtill to iuſtifie themſelues before God. And that is the greateſt difference that is betwixt vsus and the Papiſtes: namely that if it bee demaunded what is the meane of oure ſaluation, the Papiſtes will hauehave nothing but their owne freewill, merites, and Satisfactions: and on the other ſyde wee ſaye, that man beeing vtterly voyde of all rightuouſneſſe, & hauing not aught in himſelfe but curſedneſſe: muſte flee for ſuccour too the onelyonly merciemercy of God, and ſeeke that thing in our Lord Ieſus Chriſt, whiche is not in oure owne perſones. VVee ſee then that all the things conteyned in the holy Scripture, concerning oure ſinnes and the humbling of vsus before God, are not able too ouermayſter vsus, nor to take awaye this pride and preſumptuouſneſſe of our fleſh. And therfore God muſt be fayne to ſpeake after another faſhion: that is to wit, hee muſte make vsus feele that by experience whiche is conteyned in the holy Scripture, to the end we may knowe howe it is vntoo vsus that hee telleth his tale: and ſpeciallie that hee take from vsus the towell of Hypocriſie whiche keepeth oure eyes faſte ſhet and clozed vp. For when wee reade in the holie Scripture, that there is not one whiche ſpeketh God, but all are giuen to euill, and all are filthie and infected with theyr ſinnes and corruptions: and therewithall that there is nothing elſe in men but vanitie, that all their wiſdom is but fooliſhneſſe, and that all their thoughtes and affections are but wickedneſſe and enmitie againſt God and all rightuouſneſſe: when wee heare this: (wee ſay in our ſelues,) Tuſh, this is ſpoken of the wicked, I am none of that number, eueryevery man exempteth himſelfe. Furthermore, wee ſurmyze that wee hauehave I wote not what goodneſſe in vsus: and if there bee but one poore drop, we ſtretch it out farre and wyde, ſo as we beare our ſelues in hande that we bee able too content God throughly. And therefore muſte God come take away the ſayde to well: that is too witte, that wee may not imagine or ſurmize our ſelues to hauehave any abilitie, but aſſure oure ſelues, that all the curſes whiche are conteyned in the Scripture, doo agree and pertayne vntoo vsus, and muſt needes wound vsus as mortall plagues, that wee may knowe oure confuſion. Thus yee ſee what wee hauehave too marke in this ſtreyne. So then whenſoeuer wee deſire too knowe what rightuouſneſſe is, that is too ſay, howe wee become rightuous, and howe wee maye obteyne fauour in Gods ſighte: wee muſte conſider well that the cace ſtandeth not vppon ſeeking that whiche ſhall ſeeme good before men, or whiche may bee allowed by mans reaſon, or by all that euer maye bee alledged before creatures. VVhat then? Lette vsus heare God ſpeake: that is to ſay, let vsus receyue the holy ſcripture, and let eueryevery of vsus ſubmit himſelfe therevnto: lette God ſpeake, and let vsus holde our peace without making of oure accuſtomed replyes. Furthermore for aſmuche as there is the ſayde Hypocriſie in vsus where of it behooueth vsus too bee clenzed: let vsus conſider alſo that Gods iudgement muſte bee dreadfull too vsus, and that wee muſte be aſtoniſhed at it. And therefore lette vsus beſeech him that when hee hath ſpoken terribly vntoo vsus, hee will comforte vsus therevpon, that wee may take ſome taſte of his goodneſſe. VVhen we once know this: it is certaine that we ſhall not make much diſputing about the ſayd article, nor bee curious in ſerching after what ſort men may become rightuous. For firſte of all it behooueth vsus to vnderſtande that there is nothing but all euill in vsus, and we heare howe it is ſayde, that euen hee that dareth vaunte himſelfe moſt, ſhall finde nothing but curſedneſſe in him, from the crowne of his heade too the ſoale of his foote. Againe, though God ſhould finde vsus throughly well diſpoſed to walke in his feare: yet what is that too the purpoſe? VVe ſhallbe alwayes vnperfect neuertheleſſe. But the miſchiefe is, that whatſoeuer God ſayth in his worde, yet we continue alwayes ſtill at one poynt, we hauehave our eyes ſtill ſhet: and it ſeemeth too vsus that howſoeuer the worlde go, there is alwayes ſomewhat in vsus, and that wee may warrant ourſelues by our owne workes. God therefore muſt be faine to ſet himſelfe in this cace before our eyes, and to ſhewe vsus that there is nothing in vsus whereof we may be proude. Howe ſhall men doo then when they be ſo confounded? It is certain that they are neuer a whit hindered thereby to runne vntounto our Lorde Ieſus Chriſt. But if we be puffed vp with pride, wee ſhall hauehave no luſt to do ſo: it will bee with vsus as when ones ſtomake is full of winde, whereby it is ſo weakned as it cannot receyue any thing. Contrarywiſe if we becleare from all preſumptuouſneſſe, we will be a hungred, and wee will deſire nothing ſo much as that God ſhould remedie our diſeaſes. So then, all they that hauehave hearkned vntoo God wyth a good will, (that is too ſay, whiche hauehave firſt ſought that which is ſhewed vsus in the holy Scripture, and afterwarde laboured too applie the ſame to their owne inſtruction, aſſuring themſelues that it is vntoo them that thoſe holy wrytings ſpeake:) all ſuch (ſay I) do eaſily conſent to this doctrine, namely that we hauehave no rightuouſneſſe in our ſelues, ſauing that is giuen vsus by the grace of our Lorde Ieſus Chriſt: and that although God finde vsus curſed, forlorne, and damned ſinners, yet he redemeth vsus out of the ſayde confuzion, whereof the raunſome was payde when Ieſus Chriſt ſheaded his bloud for our redemption and ſaluation: and that nowe hencefoorth forſomuch as the obedience which Ieſus Chriſt hath yeelded too God his father, is ſet ouer vntounto vsus, it is all one as if wee our ſelues had fulfilled the whole lawe. Thus ye ſee howe wee may doo our ſelues good by this leſſon. To bee ſhort, a man ſhall neuer knowe what is ment by beeing iuſtified by fayth, vntill hee hauehave heard God ſpeake, yea and that his hearing of him hath made him to humble himſelfe and too bereeue himſelfe of the ſayde fooliſhe haultineſſe, wherethrough men take ſo much vponupon them, and wherewith they are ſo beſotted. Lo what Zophar ment by ſaying, O that God would ſpeake and open his lippes agaynst thee. And he ſayth expreſly, that God openeth his lips. In deed it is an Hebrew maner of ſpeaking, and it reporteth a vehemencie of ſpeach, like as when a man treateth earneſtly of a matter, ſo as he not onelyonly ſpeaketh a woorde or twaine at a glaunce, but layeth it forth at large, ſo as hee maketh a full concluſion of it. But I hauehave tolde you that this muſt be throughly well weyed bycauſe wee ſee howe men herken vntounto God but by halues. True it is that peraduenture we ſhall well heare eueryevery worde: but what for that? That is no matter of great weight ſo long as wee hold not al that God ſheweth vntounto vsus to ſettle our ſelues throughly in all that hee ſayth to vsus. Therefore it is not ynough for vsus to hauehave yeelded the one eare vntoo God, and to hauehave heard eueryevery worde that he ſhall ſpeake vntoo vsus: but we muſt be heedfull to followe all that he ſayth throughly in all poynts. Then if he ſhall hauehave once opened his lippes to condemne vsus, wee will bee no more giuen to babling: that is to ſay, we will be no more ſo preſumptuous and ouerhardie, as too bragge of our owne rightuouſneſſe: for wee ſhall bee vtterly aſhamed of our ſelues. It is ſayde afterwarde, That God will reacole the ſecretes of wiſedome. Verely in ſaying ſo, he ſheweth that Iob might well hauehave bene puniſhed double: that is to ſay, that he might hauehave had twice as much iuſtice executed vponupon him, and God might hauehave forgotten him for his miquities ſake. or elſe might hauehave ſerched him, for the Hebrew worde ſignifieth too Exect, and ſometimes alſo to require an account, and ſuch other like. And therefore a man might expounde it, that God was able too charge him with ſuche things as he ſhould perceyue himſelfe to be double in his daunger: and all commeth to one ende. But firſt of all, whereas it is ſayde that God will reueale a wiſedome, that Iob wiſt not of before: it is to ſhewe vsus, that the knowledge which we hauehave of our ſinnes, & of the ineſtimable goodneſſe of our God, paſſeth all our capacitie, and is a wiſedome that can neuer bee atteyned vntounto by mans reaſon; but muſt come too vsus from aboue out of heauen. I hauehave warned you alreadie, that this geere is miſapplyed vntoo Iob: and in deed hee knewe well ynough that men muſt not meaſure Gods rightuouſneſſe by their owne wit. Iob hath well opened that poynt himſelfe, and (as I hauehave ſhewed) he had a good caſe, howbeit that he hādled it amiſſe. But the line that wee muſt go by, is this: namely to take this preſent doctrine generally, that we may bee profited by it. Behold thē a ſpeciall poynt: which is, that the things whiche the Scripture telleth vsus of the rightuouſneſſe by faith, are a higher ſecret than men can attein vntounto. VVhat is too bee done then? God muſt reueale it vntounto vsus. And that is the cauſe why the Papiſts cannot aſſent herevnto. For they holde themſelues continually too theyr owne imaginations. They knowe what is rightuouſneſſe after the maner of the heathen Philoſophers. For if a man aske an heathen Philoſopher what rightuouſneſſe is: It is a life well ruled in all vertuouſneſſe, will he anſwere. And euen ſo alſo do the Popiſh diuines reaſon of it. VVee ſay that the ſame is true in it ſelfe: but we muſt ſtep yet further: that is to wit, to another rightuouſneſſe which is not in men, and whereof there is not one droppe to be founde there. Then muſt they bee faine to hauehave an other rightuouſneſſe, which is, that hauing condemned vsus in our own perſons, he ſhould take vsus to merciemercy for our Lorde Ieſus Chriſtes ſake: that by his meane we may be acceptable & holy too him, forſomuch as the obedience whiche Ieſus Chriſt yeelded vntounto him, is ſet ouer vntounto vsus. But (as I ſayde) this geere entreth not into mans brayne. And here ye ſee why they that take themſelues to bee moſt wittie, put their truſt in their owne ſtrength, bicauſe they purpoſe to comprehende it by mans reaſon. But what? Let vsus not thinke it ſtraunge, ſeeing it is ſayde that it belongeth onelyonly vntounto God to reueale his owne wiſedome. As if it were ſayd, True it is that ſo long as men tie themſelues to the imaginations of their owne witte, and will needes iudge after their owne liking, they ſhall neuer vnderſtand what it is to be rightuous before God, they ſhall doo nothing but babble: and when they hauehave ſet neuer ſo many Ayre colours vponupon the matterial of it ſhall be but ſmoke. And why ſo? Bicauſe that to know after what ſort we become rightuous before God, is an ineſtimable wiſedome, and hidden from mans reaſon, vntill ſuch time as God hauehave ſpoke vntounto vsus, and diſclozeth to vsus what is our confuſion, and vntill he hauehave made vsus perceyue that wee bee not able to ſtand before him, but are vtterly caſt away as curſed creatures, and that there is none other meane for vsus to hauehave acceſſe vntounto him, but only by comming vntounto him in the name of our Lord Ieſus Chriſt his only ſonne. Then till ſuch time as God hauehave ſhewed vsus this, we ſhall alwayes be giuen to babbling: that is to ſay, wee ſhall bee giuen too this fonde preſumptuouſneſſe wherewith wee be moued and tempted. And therefore God muſt bee fayne to reueale vntounto vsus the wiſedome which we are not acquainted with, to the end we paſſe not our bounds and the things that we ought to know. Ye ſee in effect what is touched here. Let vsus learne then as oft as we be tempted with the ſayde ouerweening, that our owne vertues ought to beare ſome ſway, and that wee may well ſatisfie God by our owne deſeruings: let vsus learne (I ſay) to returne to that which is ſpoken heere, namely, that it▪ belongeth only vntounto God to diſcloſe his owne ſecretes vntounto vsus, and to teach vsus his wiſdome. And ſo farre are wee off from being able to atteine to ſuch knowledge through our owne power, that we flee it as much as is poſsible, & blindfold our own eyes, to the intent we might put away all perceyuerance and feeling of Gods iudgement from vsus. So much the more therefore behoueth it vsus to marke wel the rigoure that Zophar ſpeaketh of here in the name of God, as a meſſenger or Herault ſent by him, too ſummon vsus too his iudgement ſeate, that wee may knowe what maner of rigour the ſame is, that is to witte, that it is intollerable whenſoeuer God lyſteth too vſe it towardes vsus. VVhat muſt wee do then? we muſt learne to knowe what we bee, and to humble our ſelues, that wee may returne to our God with hartie repentance, who deſyreth nothing but that we ſhoulde come too him in the name of our Lorde Ieſus Chriſt. Then let vsus go too him mourning for our ſinnes, and ſo wounded with the inwarde conceyte of his iudgements, as we may deſire nothing but that he ſhould take vsus to merciemercy, and receyue vsus vntounto him, not onelyonly to forgiue vsus our ſinnes paſt, but alſo to amend in ſuch wiſe for the time to come, as we may walke in his obedience: howbeeit that the ſame walking muſt not be to the ende to pay him with our merites and workes, and to make vsus returne into his fauour, and too beſeech him to gouerne vsus in ſuch wiſe by his holy ſpirit, as we may continually call vponupon him and ſue too him as to our Father.

And nowe let vsus caſt our ſelues downe before the preſence of our good God and father, with acknowledgement of our ſinnes: praying him that his making of vsus to feele them, may be to amende vsus in ſuch wiſe, as we may not deſire any thing ſo much as to come nearer and nearer vntounto him, vntil we be come thither in full perfection. And ſo let vsus all ſay, Almightie God and our heauenly father, we knowledge, &c.

The .xliij. Sermon, which is the ſeconde vponupon the .xj. Chapter.

7 Shalt thou finde God in ſeeking him? Shalt thou finde the full perfection of the almightie?

8 It ſurmounteth the heigth of the heauens, vvhat vvilt thou doo? It is deeper than the bottomleſſe depthes, hovve vvilt thou comprehend it?

9 The vvydeneſſe of it is broder than the Earth, and the largeneſſe of it is greater than the Sea.

10 VVhen he moueth himſelfe to ſhet vp or to leaue out, vvho ſhall let him?

11 And ſeeing hee knovveth that men are vaine, and ſeeth that they be of no force, ſhall hee not perceyue,

12 That an emptie man is indued vvith hart, and a man is borne like a vvilde Aſſe?

FOr aſmuch as it is no eaſie matter for vsus to conceyue howe too humble our ſelues: therefore ye ſee how God ſtandeth the more vponupon this doctrine, too the ende we may hauehave ſo much the more occaſion to put the ſame in vre. Yeſterday wee ſawe that if God puniſh vsus, we muſt not replie agaynſt him: for in the ende we ſhal find that he hath borne with vsus alreadie▪ and that he might of right vſe greater rigour towards vsus. And if he heare vsus not, it is bicauſe our ſinnes hauehave ſeparated him from vsus, and we are vnworthie to bee heard, but are forgotten at his hande by reaſon of our ſinnes, according as it is ſayd that the wicked ſhal gain nothing when they thinke too hauehave their recourſe vntoo him, as in verie deede they go not too him vnſeynedly. And as for the good if God heare them, it is not oute of hande, or at leaſtwiſe hee ſuffereth them not to perceyue it, bycauſe it is good that they ſhould be meekned. After the ſetting foorth of this article, that it is not lawfull for men to iuſtifie themſelues before God: now in generall it is ſayde, that we labour in vaine if we go about to ſeeke out his wiſdome. VVhy ſo? For it ouerreacheth the Heauens, it is deeper t…an the bottomleſſe pittes, and the wydeneſſe of it ſtretcheth through all. Let vsus hauehave an eye to our owne meaſure. Beholde howe man who would ouerreach the whole earth, needeth no more than ſixe foote too couer him. Man is deſirous to incloſe the whole ſea in his imagination: and in the meane while hee himſelfe is nothing. He would fayne ſurmount the heauens: and howe ſhall hee come thither? Hee woulde gage the bottome of the depthes: and what meanes hath he to do it withall? Neuertheleſſe let vsus put the cace that mans minde is able to ſtye aboue the heauen▪ and that nothing could be hidden from it: yet ſhould we come ſhort of Gods wiſdome, bicauſe it is infinite▪ It cannot bee compared eyther with the deepes or with the heauens: for it farre ouerpaſſeth them all. And therefore let vsus aſſure our ſelues that oure preſumption is fooliſh when wee go about to knowe the reaſon of Gods doings. Thus ye ſee in effect what is ſhewed to vsus heere. VVherefore let vsus marke, that this word Wiſedome, is taken heere for Gods purpoſe, determination, or intent, which we be not able to comprehend. True it is that wee may well taſt ſome little portion of Gods wiſedome, like as when we beholde his creatures, there he ſheweth himſelfe vntounto vsus, howbeit but partly. Let vsus no more but take a braunch of ſome herbe, and wee ſhall ſee after what ſorte and with what cunning God hathe wrought there: The ſame is a very lookingglaſſe of hys wiſedome. Then is it much more reaſon, that when wee come to his greater and choycer works, we ſhould there perceyue that Gods wiſedome is a woonderfull thing, if we hauehave any taſt at all of it. But by the way, the perfectneſſe thereof is ſpoken of heere: that is to witte, that if wee will needes knowe why God doth all things, or if a man be deſyrous to ſee what end God ſetteth afore hymſelfe, and what cauſe moueth him therevnto: wee muſte needes be vtterly confounded. But heere firſt of all wee be admoniſhed of the rawneſſe of our wit and vnderſtā ding, to the intent wee paſſe not our boundes, nor play not the horſes that are broken looce, as wee ſee that the ouerweening and pride of oure nature driueth vsus therevnto. But hereby wee hauehave alſo to conſider the goodneſſe of our God, who applyeth himſelfe vntounto vsus, and too oure feebleneſſe, that we at leaſtwiſe taſt of that whiche is incomprehenſible vntounto vsus: and although we conceiue it not throughly, ne taſt it fully: yet he ſheweth it to vsus, and maketh vsus to feele it ſo far foorth as is for our profite. Thus ſee you two articles which are well woorthy to be marked. As touching the firſt, I hauehave tolde you how it behoueth men to cōſider how rawe and how weake of vnderſtanding they bee, that they preſume not to thruſt themſelues too farre forwarde too make inquiſition of Gods woorkes, more than hee willeth them and giueth them leaue to do, I ſay more than hee willeth them, and gyueth them leaue to do▪ For (as I hauehave touched already) God of his goodneſſe doth not vtterly barre vsus from hauing any perceyuerance at all of his wiſedome: but it behoueth vsus to keepe meaſure. Then let vsus be well aduiſed that eueryevery of vsus hauehave an eye to hys owne habilitie and too marke howe ſuttle and ſharpe witted wee bee, and howe greatly gyuen too this ouerboldeneſſe wherevnto oure owne nature eggeth vsus continually. How is that? VVe woulde alwayes bring God to account of all his doings. VVhen we meete with any ſtraunge thing, and men ſay vntoo vsus, ſuch is Gods good pleaſure, bycauſe he hath ordeyned ſo: and therefore we muſt not pleade againſt hym: yea ſay wee? But why dooth hee not otherwiſe? For ſuche an inconuenience will inſue heerevpon, and the matters may drawe quite and cleane awke from that which might bee for our profite. Thus we ſee howe that at eueryevery puſh we woulde fayne hauehave God to yeeld vsus a reaſon why hee dooth this or that. Moreouer althoughe wee hauehave not any thing too alledge: yet woulde wee that God ſhould not conceale any thing from vsus, but that wee myghte enter intoo the greateſt ſecretes that he hath. And wee ſee howe ſore our hartes are tickled in thys reſpect. True it is that ſome bee more ſharper ſet than other ſome bee, but yet it is a common vice wherewith we be all of vsus infected from the greateſt too the leaſt. Therefore let vsus marke well how it is tolde vsus heere that Gods wiſedome ouerreacheth the heauens, and is deeper thā the depthes, and alſo that it is in vayne for vsus to deſire to comprehend it in our brayne: For that meaſure is farre too ſhort: inſomuche that if a man had a hundred times more vnderſtanding than hee hath, yet could hee not atteyne to the hundred part of Gods wiſedome. Seeyng then that wee bee nothing, and Gods wiſedome is a bottomleſſe depth: hauehave wee not ſo much the more cauſe to hold our ſelues ſhort, and not too followe our owne fancies in ſeeking more than God giueth vsus leaue to do? Then let it come to our remembrante to ſaye, whyther goeſt thou thou poore creature? thou entreſt into a bottomleſſe pit: wherout of thou canſt neuer eſcape. This is the warning that we hauehave to follow in this ſentence. But by the way let vsus alſo beare in mind that whiche hath bin declared concerning the fauour that God ſheweth vsus in applying himſelfe to vsus, and in ſhewing vsus his workes, ſo farre foorth as it is for our behoofe and profite to know why he doth thys or that▪ And Gods applying of himſelfe after that ſort vntoo vsus, is not bycauſe he is bounde to vsus: (for what bonde can there be? or how can we chalenge him to do it?) But in ſo doing he ſheweth how greatly he loueth vsus, ſeeing he cō meth neere vntounto vsus ſo familiarly. VVee heare how oure Lorde Ieſus Chriſt ſayeth to his Diſciples, I will no more call you my ſeruants, ye be my freends by reaſon of the ſecretes that I hauehave ſhewed you: for I hauehave familiarly told you all that I had in commiſsion from my father. And ſo ſeeing that God commeth ſo familiarly vntounto vsus: we hauehave a great and ſingular record of his louelove. Therefore let vsus learne to inquire of Gods works no further than he himſelfe leadeth and ruleth vsus ſo to do. And this is wel worth the marking: for we ſee men incline continually to ſome extremitie. I tolde you already that there is ſuch a pride in mans heart, as hee would fayne know all things, ſo as nothing might ſcape him: and that eueryevery one of vsus is gyuen to that vice. VVell then, God ſheweth vsus that wee muſt not bee too wiſe, and that we muſt with ſoberneſſe [content our ſelues] to know that whiche hee diſclozeth vntounto vsus. Now hope we to keepe our ſelues from that vice, and therewithall enter into the contrarie extremitie, ſaying: then muſt we ſhet our eyes and inquire of nothing. Nay: there is great difference betwixt a meanneſſe and nothing at all. For God hath not made vsus after hys owne Image too hauehave it ſayd, that wee ſhoulde become brute beaſts by his conſent, and that wee ſhoulde hauehave ſo little regarde of the light that he ſheweth vsus, as it ſhoulde be quite quenched in vsus: but lette vsus learne to knowe ſo much as it pleaſeth him to teach vsus. If God be our ſcholemaiſter and we giuegive eare to his ſpeeche, he is able to giuegive vsus wiſedome and diſcretion to comprehend his learning, and wee cannot do amiſſe in it. But if our Lord ſhet hys mouth, wee alſo muſt ſhet vp our wittes and holde them in priſon, that wee take not libertie to ſay, I would know this, or I would know that. For God will not hauehave vsus to know more than hee hath ſhewed vsus. Seeyng then that theſe two vyces reigne in the worlde: it ſtandeth vsus ſo muche the more in hande to marke what I hauehave ſayde: that is to wit, that we ſhould vſe the grace and priuiledge which God giueth vsus when he ſheweth vsus that which is for our profit to know Some will vſe the common Prouerbe, That Gods ſecrets are not to bee ſearched. True it is that they are not to be ſearched, ſauing ſo farre forth as he maketh vsus priuie to them, and then are they no more ſecretes. As how? Ye ſee howe S. Paule calleth the Goſpell a wonderfull ſecrete whiche hath beene hidden in God, yea in ſomuch as the Angells hauehave bene rauiſhed and amazed at it, and highly honored it. And yet neuertheleſſe the ſame is an eaſie doctrine to vsus. For ther God vttereth his wil vntounto vsus, yea and (as ye wold ſay) ſo forecheaweth our foode as there is nothing for vsus to do but to ſwallow it downe: he boweth vntounto our rudeneſſe, & ſheweth himſelfe exceeding homely. VVe ſee then that the Goſpell is in it ſelfe ſo high a wiſedome, as wee [of our ſelues] can neuer arteyne vntounto it, ſeeing that the Angells comprehende it not: and yet notwithſtanding it is ſuch a doctrine as ought to be knowne vntounto vsus, yea euen to the rude and vnlearned ſort, (according as ſainct Paule ſayeth in another place) that is to wit, for ſomuch as God hath there applied himſelfe vntounto vsus. But there are other ſecretes which are hid from vsus, add wherevnro God gyueth vsus no leaue to atteine as yet. True it is that at the laſt day, we ſhall know all things: but as now wee muſte bethinke vsus of that which S. Paule ſaieth, that is to wit, that we know now in part yea and darkely: ſo as God giueth vsus ſome forecaſt of that which ſhall be reuealed perfectly vntounto vsus when we be fully transformed into his image and glory. So long therefore as we be clothed with mortall fleſh, let vsus acknowledge our owne ſmall capacitie, and content our ſelues with what ſoeuer it pleaſeth God to giuegive and diſcloze vntounto vsus. There are then ſome ſecretes of God, which he will keepe priuie from vsus during this mortall life, like as we cannot know what hee hath determined to do with this man or with that. As for the faithfull, they hauehave a ſufficient witneſſe that God hath chozen and adopted them to be his children and to inherite ſaluation. But yet for all that, they cannot ſee the regiſters of heauen, to know whither they be written there or no. It is ynough for them that God hath giuen them a good copie of their election to looke vponupon in our Lord Ieſus Chriſt, inſomuch that being his mēbers they doubt not but God will auow them to be his children. Howbeit we know not who bee the companie of the choſen: wee know not who bee the caſtawayes as yet: we know not wherefore God doth one thing or other: and if we diſcourſe of Gods prouidence and of the things that we ſee through the whole worlde: wee ſhall be confounded in them. For that ſtreyt and ſecrete ordinance of God is to high for vsus to atteyne vntounto▪ Yee ſee then that as concerning the ſecretes that are hid from vsus, men muſt learne to vſe modeſtie in them. To be ſhort our wiſedome muſt be to herken vntounto God, and to follow ſimply that which he ſayeth without going any further. There are (ſay I) two things wherein the true wiſedome of men cōſiſteth: That is to ſay, To heare God ſpeake, and without gaineſaying to follow whatſoeuer is conteyned in his woord, ſo as the ſame may hauehave authoritie to make vsus feare God and too humble our ſelues vnderunder him. Lo heere a good meane to become wiſe. But lyke as it behoueth vsus too obey God, and to follow that which he ſheweth vsus: ſo alſo muſt we not deſire to know more than is conteined in his word. For when men wil needes be wiſe againſt God, they become ſtarke mad. VVe ſee what befel to our forefather Adam, yea euē in the time that he was moſt pure & ſoūd, being created after the image of God, when he was in far more excellent and noble ſtate than men be now adayes: for the image of God is ſo darkned in vsus, as there is no more light, nor almoſt aught els than darkeneſſe in vsus. Adam could not content himſelfe with that ſtate, but was deſirous to hauehave a higher perfection: and whereinto is he falne? Into ſo foule a ſinke as we ought henceforth to be aſhamed of our ſtate. Now (I pray you) if we climbe ſtill to the ſaide highneſſe wherwith Adam was tempted, and the wretchedneſſe where into we are falne or rather tumbled cannot meeken vsus: muſt we not bee puniſhed double? Therefore lette vsus learne not to couet to know more than God ſheweth vsus, as I hauehave ſayd alreadye. Yet notwithſtanding let vsus not ceaſſe to ſearche the ſecretes that are conteined in the holy Scripture, nother let vsus do as the Papiſts do, who ſay that their forbearing to know autht, is bicauſe the doctrine of the holy Scripture cannot be throughly comprehended of all men, and bicauſe men are in great daūger to be intangled in many errours and hereſies: and bycauſe they ſee how all the confuſedneſſe of the world ſpringeth of this, that men are caried away with a fonde deſire of knowledge (as they terme it) and hauehave not the modeſtie to content themſelues wyth an ouerwrapped faith of beleeuing ſimply whatſoeuer is hilde by the holy Church. It ſeemeth at the firſt bluſhe that this hath ſome colour: and yet all is but cruſed blaſphemie againſt God. And why? for (as I hauehave ſayde alreadye) although the doctrine that is in the Lawe and the Goſpell be ſo high as our mindes are not able to reache vntounto: yet hath not God publiſhed his Law in vaine, neyther is it for naught that he hath cōmaunded his Goſpell to be preched to al creatures, yea euen to the ignoranteſt ſorte, for he diſclozeth himſelfe there after ſo louing and gentle a faſhion, as there is no man but hee may be familiarly acquaynted with that whiche is ſhewed there. So then let vsus not be vnthankfull to our God, let vsus not accuſe him to hauehave ſpoken out of the bottome of a bottle. For he proteſteth by hys Prophet Eſay, that he calleth vsus not to him in vayne, and that he hath not ſpoken in huddermudder: but that his voyce ſoundeth lowd & cleere, ſo as it ought to be heard of all men, and all of vsus ought to receyue it. Then ſith the cace ſtandeth ſo, let vsus hardily ſtudy Gods worde, let vsus apply all our wittes therevnto, and our labour ſhall not be vnprofitable. And furthermore let vsus vſe the ſayd ſoberneſſe that I hauehave ſpoken of. And heere ye may ſee why S. Paule meening to correct the fooliſhe and raſhe curioſitie that is in men▪ ſheweth them whereto they ought to apply themſelues: that is to wit, to knowe throughly what the louelove is which God hath ſhewed vsus in our Lord Ieſus Chriſt, ſo as wee neede to do nothing els all our life long, than to ſeeke diligently the ſayde grace that is ſhewed vsus in our Lord Ieſus Chriſt, as how wee bee reſcued from Satanstyrannie, and ſet free from the bondage of ſinne and death: howe that whereas wee were vtterly damned by nature, and wretched and lothely ſinners before God: wee be now become rightuous before him, ſo …he receyueth vsus and liketh well of vsus: Howe we be gouerned by his holy ſpirite, to the ende wee ſhould fight againſt the luſtes of our owne fleſhe: and howe wee bee reſerued vnderunder his hande and protection, ſo that althoughe the Diuell practyze too ouerthrowe vsus eueryevery minute of an houre, yet wee maye be able to driue him backe, bycauſe we be in the ſheepefolde and keeping of the good ſheepeherd Jeſus Chriſte, who hath promiſed that he will not ſuffer any of them to periſh whome the father hath put into his hande. Therefore let vsus get the knowledge of theſe things, and further alſo how we ought continually to preace vntounto God, how it is lawfull for vsus to call vponupon him with open mouthe, bycauſe he hath giuen vsus a mediator who maketh vsus way vntounto him, and howe that Ieſus Chriſte beareth worde for vsus, ſo as God dothe out of all doubt heare vsus when wee praye to him in Chriſtes name. If we knowe theſe things well: then is our tyme well beſtowed. For this cauſe S. Paule addeth what is oure heygth, our depthe, and oure bredth: and (to be ſhort) he willeth men to behold howe they maye bee perfectly wyſe: namely by knowing thorowly the grace that is vttered and wrought vntounto them in our Lorde Ieſus Chriſte: Heerewithall let vsus learne to knowe that we muſt not indeuer to clymbe ſo high as to vnderſtand what the wiſedome of God is in it ſelfe. For it is a deepe gulfe: and who is hee that can attayne to it? Let vsus be ſure that all our ſtrength will come ſhorte of it. Therefore men muſt humble themſelues. And ſo lette vsus beare in mynde what S. Paule ſayeth to vsus, namely that when we ſhall hauehave ſtyed vp aloft aboue the heauens, we ſhall not atteyne to knowe aught elſe than the fatherly louelove of oure God, aſſuring our ſelues that therein wee ſhall hauehave the perfection of all wiſdome, whiche ſhall ſtretch out it ſelfe high and deepe, farre and wyde, and on all ſides. In theſe wordes S. Paule taunteth theſe curious heades that are fisking here and there, deſirous to ſtye vp aloft, and to ſinke down low beneath, and to ſearch things ouer and ouer: and yet in the meane whyle there is nothing but vanitie in them, and the nimbler they bee, the leſſe ſureneſſe and firmeneſſe is there in them. S. Paule therefore checketh men for making their diſcourſes ſo ſondly, and therewithall ſheweth them that if they were giuen too the holding of that whiche is for their profite, they would content themſelues with that which is ſhewed them ſimply in the Scripture. And heere yee ſee alſo why Moyſes after he had publiſhed the lawe, ſayeth: Aske no mo queſtions, ſaying, who is he that ſhall climbe into heauen? who is he that ſhall go ouer the ſea? who is he that ſhall go downe into the deepe? For yee hauehave the worde in your mouth and in your hearte. S. Paule applyeth this ſaying too the doctrine of the Goſpell, and not wyth out cauſe. For the lawe is in it ſelfe very darke, and could not hauehave contented men nor giuegive them that which was need full for them, if God had not ſent them to Ieſus Chriſte. But now hauehave we that which the fathers of olde time had but in part. For God putteth his worde into our mouth and into our heart, not by giuing vsus ſome little taſte of it, but by filling vsus with it to the full, if ſo bee that our owne luſtes were not inſatiable, according as mennes luſtes are verie gulfes, I meane in all thinges. For when wee come once too inquyring and ſearching: beholde what an vnmeaſurable gulfe is in vsus, ſo that wee coulde finde in our hartes too ſwallowe vp the whole maieſtie of God, and to packe vp his glorie all in one little fardell, and that hee ſhoulde reſerue nothing to himſelfe. Seeing then that we bee ſuche: lette vsus remember well Sainct Paules ſaying, and let vsus apply all our ſtudie that way as long as we liue, and lette vsus profite more and more in the knowledge of our Lorde Ieſus Chriſt, to the intent that when hee hath once graffed vsus into his bodie, hee may increace his gifts in vsus from day to day, vntill we bee throughly filled with them. Lo what wee hauehave too marke in this ſtreyne. Forthwith it followeth: VVho is hee that can let God, if hee liste too ſhet vp? If hee liste too let looce, If hee list… too remoue all, If hee liſte too make a newe order: who is hee that can diſappoynte his purpoſe? VVho ſhall ſette himſelfe agaynſte his good pleaſure? After it hath bene tolde vsus that we ought not to bee ouer inquiſitiue of Gods wiſedome, furtherforth than he giueth vsus leaue and licence: Here the ſame knowledge is declared too vsus: namely that it is not lawfull for vsus to grudge againſt his doings, as though it were in oure power too reſtreyne him. The reaſon is for that wee oughte too like well of all that euer God dooth, although wee knowe not why hee doth it, but that he hide it from vsus: not that hee is loth to hauehave vsus conceyue the reaſon of his workes: but bicauſe it behoueth vsus to hauehave him trie our obedience, that wee may know what we be. If God ſhoulde giuegive vsus a full declaration of his woorkes heere as now: who ſhould bee able to indure our pride? what woulde wee thinke our ſelues to bee? For although wee ſee our wit to bee ſo weake, that wee feele our ſelues to be wrapped in darkeneſſe or cloudes, and that our vnderſtanding will not reach threefoote afore vsus: yet a man may ſee how wee ceaſſe not to auaunce our ſelues aloft: and therefore what woulde become of vsus, if God ſhould not reyne vsus ſhorte? Moreouer what honour yeelde wee to God, when wee will comprehende all his dooings? It ſhoulde ſeeme that we woulde bee hayle fellow well met with him. For wee ſee what pryde is in vsus alreadie. And therefore it is good that God ſhoulde trie our obedientneſſe, too the ende wee may learne to glorifie him in all our dooings, yea euen though they bee things to vsus vnknowne, and though we find them ſo ſtraunge at the firſt puſhe as they make vsus to ſay, by all likelyhood this ought to go otherwiſe. But lette vsus ſay, ſeeing that Gods good pleaſure is ſo: it behoueth mee to yeeld thereto. VVhen men are once come to ſuche a diſcretion, then hauehave they greatly profited. Yee ſee then what the cauſe is that God ſheweth vsus not why hee doth this or that. Furthermore whereas here is mention made of Remouing, ſhetting vp, and letting out: it is as muche as if it had bene ſayde, if God ſhould chaunge and tranſpoſe all that euer wee ſee: yet ought not wee to gayneſay it, nor preſume to ſtryue with him, or to alleadge any thing agaynſte him. True it is that when wee beholde the order of nature that God hath ſet alreadie, wee ought of right too glorifie him for it as it is. And certainely God hath ſet vsus in this worlde as on a greate ſtage too beholde his woorkes, and to confeſſe that hee is wiſe, rightuous, and mightie, yea euen after a wonderfull manner. For it behoueth men not onelyonly to bee taught too giuegive him glorie with all reuerence: but alſo too bee throughly rapted aboue all their ſenſes and vnderſtāding to acknowledge and crie out with Dauid, that it is impoſsible too atteyne too this wiſdome of God, which appeareth in his workes: and that although God ſhould chaunge all the orderlineſſe wherein it is his will that wee ſhoulde beholde him, and wherein it is his will too keepe vsus occupied at this day: yet neuertheleſſe it ſhould behoue vsus to ſubmit our ſelues therevnto, [and to ſay] that hee doth it not without cauſe. If we thinke it ſtraunge: then (as I ſayde afore) let vsus learne to ſay, yea: but who art thou wretched creature? I pray you if a man hauehave gotten great vnderſtanding and skill, and yet knoweth not himſelfe: will men ſay hee is wiſe? I ſay if a man hauehave applyed his minde too learning, yea and hauehave practized himſelfe in affayres, inſomuch that hee is able too giuegive another man good counſell, and yet in the meane while is a ſtarke ſoole, and vtterlye witleſſe in things that concerne himſelfe, and which touche his owne perſone: will not men ſay, that ſuche a one hath no witte? True it is that he hath witte and remembrance for other men: but hee hath no diſcretion for himſelfe. Euen ſo is it with thoſe that would reſtreyn Gods mighty power to their own fancie. And why? For they thinke themſelues able to cōprehend all: and they fayle in the cheefe poynt: that is to wit, in that they know not thēſelues. For he that entreth into himſelf, & looketh vponupon himſelf throughly: ſhall find himſelf to be vtterly vnskilfull, and as weake as can be, and therfore that he hath great need to walke modeſtly and humbly before God. Ye ſee then how men are caried away and hauehave neither reaſon nor diſcretion, when they go about after that ſort to cōprehend Gods mightie power by their own conceyts. So much the more therfore behoueth it vsus too marke well this leſſon, that whether God ſhet vp or let out, or chaunge all: we muſt not therfore ceaſſe to honour his mightie power after ſuch maner as he ſheweth the ſame vntounto vsus: And that although wee knowe not the reaſon why he worketh in that wiſe: yet notwithſtanding wee muſte learne too glorifie him in all poynts, ſaying, Lord it is good reaſon that all things ſhuld be lawful to thee, & that thou ſhouldſt vſe thy creatures as it pleaſeth thee, ſo as thou mighteſt pul down the heauens, and raiſe vp the earth aloft. To be ſhort, whenſoeuer thou dealeſt as thou liſteſt with thy creatures, thou paſſeſt not beyond thine owne right, neither vſurpeſt thou any other mans right. For al of it is thine own due. Behold (I ſay) after what ſort men ought to glorifie the goodneſſe & mightie power of God. But yet for al this, we muſt not father a lawleſſe power vponupon God, as the Popiſh teachers terme it. For that were a curſed and diueliſh thing to do. They cōfeſſe in their ſchooles that God might of his abſolute power thunder vpō the Angels & damne thē: but they call this abſolute power of Gods, a wrongfull & tyrannous power. Let vsus take good heede that we ſurmize not God to be as a Tyran: for he doth al things with indifferē …e & vprightneſſe. Neuertheleſſe he hath his own purpoſe which is hidden frō vsus: and therfore it becōmeth vsus to honor his rightuouſneſſe though it be vnknowne to vsus, and that all our wits and vnderſtanding be vnable too arte…ne therevnto. And this is it that we hauehave to remember in this ſtreyne. Seeing then that the cace ſtandeth ſo, as it is not for mortall men to lift vp themſelues agaynſt God, to withſtande his mightie power, or too finde fault with his rightuouſneſſe, no though it ſhoulde pleaſe him to alter the order of nature, and too remoue and ſhift all things: I pray you muſt wee not needes bee vnthankfull▪ and forwarde if we murmur agaynſt God in this preſent orderlineſſe which we ſee to be ſo beautifull, and wherein▪ there is nothing to be foūd fault with? Let vsus put the cace that God turned the light into darkeneſſe, that the Sunne tumbled downe into the deepe, that the earth mounted vp on high, and that al things were confounded togither▪ yet ought we to glorifie God, and to ſay▪ Lord it is ſo that we are aſtoniſhed, & theſe things are right ſtrange to vsus, but what for that? vouchſafe thou to hold vsus in awe, vntill thou hauehave ſhewed vsus that this is good. Thus yee ſee what we hauehave to doo. But nowe there is ſuch an orderly diſpoſition in the world, that ſpite of our teeth we be forced to ſay that it is ſuch a workemanſhip as no creature is able to atteyne vntounto: and muſt not our mindes then bee ouermalicious, when wee cannot glorifie God with all lowlineſſe? True it is that wee ſee ſome confuzion in the preſent order of nature: and whereof commeth it that God diſpoſeth not things as it were to bee wiſhed, but it ſeemeth that all ſhould be turned vpſide downe? wherof cōmeth that? Of our ſinnes: we are the cauſe that God continueth not things in the ſame order that he had ſet them at the beginning: for wee make many confuzed midlies. Yet neuertheleſſe wee muſt in this cace deeme God to be an vpright iudge. Herewithall let vsus beare in mind that he cōfoundeth not the order of nature in ſuch wiſe, but that he maketh vsus too feele hys fatherly goodneſſe and merciemercy continually: and therefore ſo much the more ought we to be induced to humilitie, when weeſee that the greatneſſe of his goodneſſe and merciemercy paſſeth the hougeneſſe and enormitic of our ſinnes. Thus much concerning this ſentence. And he addeth alſo, That God knoweth that men are but vanitie, and that men are nōthing worth: and how then ſhoulde be not vnderſtande that man who is borne as a ſillie wilde Aſſe, knoweth not himſelfe, and yet thinketh himſelfe able to match his mightie power? This is the concluſion of the doctrine that wee hauehave heard. Diſcourſe hath beene made concerning Gods mightie power which reacheth aboue the heauens, and is deeper than the deepes: and therfore when men take vponupon them to be too inquiſitiue of it, they muſt vnderſtand that they bee as it were ſwallowed vp of it: and if they will needes giuegive their curiouſneſſe the bridle, to ſearch the bottome of Gods power: he muſt be fayne to ſhew them that it is not lawfull for creatures to lift vp thēſelues againſt him whatſoeuer he do. Thus ye ſee now a declaration which ſerueth to applie this general doctrine to the preſent purpoſe: whiche is, that God on his ſide knoweth what is in men: and on the other ſide that men are no ſuch things as they ſhould hauehave cauſe to aduaunce themſelues to call God to a reckening. For what are we? Let vsus a little conſider our birth. Men are like wilde Aſſes, that is to ſay, they hauehave none vnderſtanding except God giuegive it them. As touching the firſt poynt, it is not without cauſe that he ſayth, that God knoweth that men are but vanitie, & that they bee nothing worth. For it is too the ende wee ſhould learne not to value our ſelues by our own reaſon, and after our ordinarie maner. VVhen men value themſelues, it is after their owne fancie: they beleeue this and that of themſelues, and thereafter do they giuegive their verdit But all this is nothing worth, wee muſt eſteeme our ſelues according too that which God hath ſpoken. For there is none but he alone that may be a cōpetent iudge …o know what we bee, nor that hath authori…e to ſay it▪ which thing wee ought too marke well. For when men hauehave valued themſelues by their owne imagination & opinion, what ſhall they hauehave gayned by it▪ It is like as whē a foole calleth himſelfe king of ſome countrie, and in the meane while eueryevery man laughes him to ſcorne for his labor. VVe be double fooles, when wee weene our ſelues to bee any thing, and there withall God ſheweth vsus howe there is nothing but vanitie in vsus. Then let vsus be are in mind, that when men are deſirous to know what they be, what their ſtate is, and of what eſtimation in effect they bee: they muſt turne them to God▪ ſaying, Lorde thou knoweſt vsus, for thou haſt made vsus. And at his hād we ſhall hauehave a ſhort and reſolute anſwere. VVe ſee how the ſcripture ſayth that all the wiſdome which men ſuppoſe themſelues to hauehave, is ſtarke follie: the wyſer they wene themſelues to be, the more dullardes are they: God laugheth their fondneſſe to ſcorne: when they thinke to climbe vp a high, then withdraweth he himſelfe from them, and they muſt be faine to wanze away in their owne imaginations. Lo what the Scripture pronounceth. And ſo let vsus aſſure our ſelues that there is none but only God that knoweth vsus, & can truly tell what we be. And that is the cauſe why it is ſayd that God knoweth. It ſeemeth at the firſt bluſh, that this is but a common thing: for euerye man will eaſily eaſily confeſſe that God knoweth men to be but vanitie: but yet for all that, wee conſider not the ſubſtance which thoſe wordes import, bicauſe men hauehave their eyes ſtopped, they know not themſelues to be full of vanitie, and therefore God is fayne to make them feele what they be, they may learne too humble themſelues. Thus muche for the firſt poynt. The ſecond is, That the emptie man ſhall be indued with hart, and ſhall be like a wild Aſſes colt. Here we be brought backe to our birth, to do vsus to vnderſtand that al the wit which we hauehave is Gods gift beſides our nature. And why? Let vsus looke vponupon the power of men. VVhen a little babe commeth out of his mothers wombe, what wiſedome bringeth he with him? Verely ſome Philoſophers hauehave well ſuppoſed, that al the vnderſtanding which we hauehave of our ſelues is but onelyonly memorie: and that it was requiſite for vsus to hauehave one ſence inclozed in vsus afore hand. But yet is it to be ſeene, that a childe hath leſſe wit than ſillieſt beaſt that is. Let a man looke throughout all and he ſhall not finde any beaſt ſo brutiſhe nor ſo vnpurueyed of reaſon and vnderſtanding as men are at their comming into the world. Ye ſee then that man in himſelf is as it were the foale of a wilde Aſſe. Let him …ake as great account of himſelfe as hee liſteth: but yet wee ſee what hee is neuertheleſſe. And howe is it that wee hauehave the ſpirit of vnderſtanding when wee come too full age? God muſt be fayne to giuegive it vsus. And ſo you ſee why it is ſayde, that the emptie man ſhall be indued with hart. For in the Scripture, this woorde Harte importeth vnderſtanding. Let vsus marke then how it is ſhewed here, that when we hauehave any wit or reaſon, the ſame commeth not of our owne nature, neyther do wee poſſeſſe it as though it grew vp with vsus: but it behoueth vsus to know that it is an excellent benefite which God beſtoweth vponupon vsus. Seeing then that we hauehave it at his hande, what an vnthankfulneſſe is it of vsus to abuſe it againſt him? Therefore let vsus acknowledge his benefite in giuing vsus wiſedome and diſcretion when we come to age, to knowe both him and our ſelues, and to honour him. Let vsus learne then to hold our ſelues in humilitie, and according as it pleaſeth God too giuegive vsus vnderſtanding, let vsus acknowledge the ſame to come of him: and let vsus pray him to make vsus to applie our wittes to ſuch vſe as we may alwayes walke after him, and holde our ſelues vnderunder his awe, vntill that beeing ſet free from this bondage of ſinne, we be conueyed into the heauenly glorie, to beholde him perfectly as he is.

And now let vsus caſt our ſelues downe before the face of our good God with acknowledgement of our ſinnes, praying him to make vsus perceyue them and to graunt vsus the grace to applie our wittes, and indeuer too conſider what we be, that is to wit, wretched, vaine and vnprofitable creatures, vnable to do any thing of our ſelues, ſo as he muſt be ſayne to furniſh and ſtrengthen vsus, or elſe wee muſt needes vtterly quayle. And that ſuch knowledge of our owne weakeneſſe and feebleneſſe may prouoke vsus too returne with greater deſire too the grace which our good God offereth vsus, ſeeking nothing but to bee filled with the ſame, to the ende wee may honour and magnifie him in all reſpects, vntill hee hauehave brought vsus to the perfection wherevnto we bee called, without ſwaruing one way or other, for feare of turning out of the right way of ſaluation. That it may pleaſe him too graunt this grace, not onelyonly to vsus, but alſo to all people. &c.

The .xliiij. Sermon, which is the thirde vponupon the .xj. Chapter.

13 If thou prepare thine hart, and ſtretch out thy handes vntounto him,

14 If thou put the iniquitie from thee vvhichwhich is in thy hande, and that no vnrightuouſneſſe abide in thy tent,

115 Then mayſt thou lift vp thy face vvithout ſpot, and thou ſhalt be ſure, and ſhalt not be afrayde:

16 For thou ſhalt forget thy miſerie, and ſhalt no more hauehave it in remembrance than the vvaters that are paſſed by.

17 And a time ſhall ſpring vp more bright than the noone day, ſo ſhalt thou ſhine and bee as the morning.

18 Thou ſhalt be ſafe, bicauſe there is hope, thou ſhalt dig a pit and lay thee dovvne ſafely.

19 Thou ſhalt reſt thee, and there ſhall bee noman to make thee afrayed, and many ſhall ſue too thee.

20 But the eyes of the vvicked ſhall ſayle and forgo their refuge, and their hope ſhall be [turned into] anguiſh of minde.

WEe hauehave ſeene heretofore the lowlineſſe that ought to bee in men when they thinke vppon Gods works: that is to wit, that they muſt not preſume to iudge of them after their owne fancie, but they muſt vnderſtande that foraſmuch as Gods wiſdome is infinite: therefore they cannot comprehend the reaſon of his doings: and that foraſmuch as he is able to do all things: no man ought to preſume to let him, but to giuegive him leaue to doo what hee thinketh good, and al men ought to ſtoupe vntounto him. And now behold a ſecond point which Zophar addeth: which is, that if we be deſirous that god ſhould be fauourable and merciful to vsus, we muſt ſeeke him with a pure and right meening minde and without hypocriſie. Thus ye ſee in effect what is declared here. And afterward for a concluſion he addeth, that ſuch as are ſmitten with Gods hand, cannot excuſe themſelues (howe ſoeuer the cace ſtandeth,) that their owne ſinne ſhould not be the cauſe of all the miſerie that they indure. But verely ſuch things are miſapplied to Iobs perſon: and yet notwithſtanding, the ſame ceaſſeth not to be good for vsus: Therefore let vsus bethinke vsus too profite our ſelues by it. And firſt of all, whereas it is told vsus, that God will be gracious to all ſuch as ſeeke him vnfaynedly: the ſame is often ynough warranted vsus through all the holy ſcripture, and God allureth not me vntounto him to deceyue them when he ſayth, Turne vntounto me, and I wil turne vntounto you. Hereby he declareth that hee is alwayes willing and readie to do vsus good, if we let him not on our ſide. So then, let vsus marke, that whenſoeuer we ſeeke God he will bee at hande with vsus, yea euen with all grace and bliſsing. But wee muſt alſo marke the meane of ſeeking God. For we ſee how men beare themſelues in hand that they hauehave deſired nothing but that God ſhould be mercifull to them, and that they hauehave bene deſirous to yeeld themſelues vntounto him, and that their cheef deſire is to honour him: and yet for all this, they draw quite and cleane backwarde. But in this text is declared in what wiſe God will be ſerued, and what he requireth and alloweth. And therefore he ſayth that firſt of all, wee must ſettle our heart and ſtretch out our handes vntounto him, and afterwarde, put all wickedneſſe out of our hands, that none may dwel in our houſes. Behold (I ſay) how men may obey God, and not turne aſide from him: namely by beginning with the ſoundneſſe of the heart, bycauſe God abhorreth all diſsimulation. But contrarywiſe we ſee how hypocriſie reigneth in ſuch wiſe in our nature, as our hart ſhrinketh alwayes backeward, and we make many countenances and many apiſh toyes and mowes, ſo as it ſhoulde ſeeme we be altogither on fire with zeale to Godward, and outwardly all ſhall be full of Ceremonies and apparant pretences, whereas notwithſtanding there ſhal be no truth nor right meening inwardly in the hart. Ye ſee how we hauehave ſo much the more neede to marke what is ſayd here, namely that ſuch as go about to ſeeke God, do not any thing that is aughtworth, but inſteade of going forwarde, draw backwarde, except their hart be diſpoſed that way: that is to ſay, except they hauehave a pure and ſingle affection, and not a double heart▪ But for our better confirmation in this leſſon, wee muſt bethinke vsus of other textes of the Scripture where God auoucheth that he is not like too mortall creatures, who reſt vponupon the outward ſhewes of things. Bycauſe wee bee fleſhly, wee make much of that which ſeemeth gay: but God is not ſuch a one. Therefore wee muſt not meaſure him by our metyard. But foraſmuch as it is his peculiar office too ſearche the bottome of mennes pr… thoughtes, and all muſt needes be layd open before him: Therefore his eyes looke vntounto faithfulneſſe and truth, as it is ſayde in Ieremie. To bee ſhort, the ſeruice of God ought to bee grounded vponupon the ſinglehartedneſſe wherof the Scripture ſpeaketh ſo oft, in ſaying, Thou ſhalt bee ſounde before mee. And not without cauſe did God giuegive that rule to Abraham, but he gaue it to the ende it ſhould bee generall to all the faythfull: and the often repeating of it, is to ſhew that when God mindeth to ſhoale out his owne children by ſome certaine marke from the hypocrites: alwayes he ſetteth downe the ſayde ſoundhartedneſſe. Therefore let vsus marke well, that foraſmuche as God is the truth, hee will bee ſerued in ſpirite and truth. Now ſeeing that Gods ſeruice is ſpirituall, all …eyning and vntruth muſt bee farre from vsus: otherwiſe, althoughe our workes pleaſe men, and be neuer ſo much commended of the worlde, they bee no better than dung and vanitie: and God will reiect all that wee hauehave, if wee hauehave not firſt indeuered to put our harte in order. True it is that the Papiſtes take holde of this text too proue their Freewill: and it ſeemeth too them that they hauehave a fayre colour to ſay, ſith men are exhorted to order their hartes aright, therefore it is in their abilitie and power ſo too do. But it is to fonde and tryfling a reaſon to meaſure mens power and abilitie by the things that are commaunded them. For when God ſheweth vsus what wee hauehave to doo, he reſpecteth not what wee are able too do, or what is in vsus: but he reſpecteth what we bee bound vntounto and what is our dutie. VVhen he willeth vsus too louelove him with all our hart, with all our ſtrength, and with all our power: is it bicauſe he findeth any man liuing that is able to yeelde his whole hart to the ſayde louelove? VVe ſee the flat contrarie. For our nature is fully bent agaynſt God. So then if God ment too require nothing at our handes but that which we were able to performe: hee ſhoulde let vsus go ſtreight too deſtruction. But let vsus not thinke that God lozeth his right bicauſe wee hauehave not wherewith too pay him. For put the cace a man were in dette, were it reaſon that his creditours ſhoulde loze their right bicauſe he is falne in pouertie by waſting of his goodes in riot and exceſſe? True it is that they ſhall not be able to recouer it at his hande: yet doth the dette remayne alwayes vponupon his head. Seeing the cace is ſuch, doo wee thinke that God will be disfeated of his duetie bicauſe men bee altogither lewde and frowarde, or bicauſe the Diuell holdeth them in bondage, and they be giuen ouer to all miſcheef and wickedneſſe? Then muſt we not conclude that men are able to diſpoſe of their owne harts and of themſelues at their pleaſure through their owne motiō, bycauſe God commaundeth them ſo to do. Hee doth but onelyonly ſhewe that we be bounde too do ſo, and that all that euer we be able too attempt ſhall not be eſteemed nor receyued at Gods hande vntill ſuch tyme as wee hauehave the ſayd pureneſſe of hart whereof mention is made in thys place. But nowe let eueryevery man examine hymſelfe, and we ſhall fynd our ſelues to hauehave harts of ſtone, ſo as there is nothyng in them but hardneſſe, nother reigneth there any thyng in them but naughtineſſe, and ſuche a continuall ſtubborneſſe as can by no meanes be bowed to obey God. Sith the cace ſtandeth ſo, God muſte be fayne to put too hys hande, as he hath alſo promiſed to doo. For he ſayeth hee will giuegive vsus fleſhly hartes that ſhall be ſoft and plyable, ſo as wee may ſerue him. He ſayeth he will ingraue his law after ſuch a ſorte in our hartes and in our bowels, as wee ſhall giuegive our ſelues to that which he alloweth, ſo as there ſhall be one conformitie and agreement beweene all our deſires and affections, and betweene the rightuouſneſſe that is conteyned in the lawe. That (ſay I) is the peculiar worke of God: & therfore it behoueth him to diſpoſe vsus to the ſeruing of him, bycauſe we are vnfit for it one oure behalfe, drawing altogither backe from it, and hauing not aught in our luſtes but contrarietie to all goodneſſe. Lo how it belongeth to God to apply vsus vntounto himſelfe, and to make vsus fitte and able to ſerue him, ſeeing we hauehave not any abilitie nor meane in our ſelues to do it. Now after he hath thus ſpoken of the pureneſſe and rightfull meening of the hart, hee ſayeth that wee muste ſtretch out our handes vntoo God. Thys importeth very muche. For vnderunder one particular, Zophar ment to comprehende in effecte the cheefe poynt of Gods ſeruice, and of the firſt table of the Lawe. For what els is prayer than a recorde of the faith that wee hauehave to Godward? For by calling vppon God without hypocriſie, we witneſſe openly that all our welfare lyeth in hym, and that he is the onelyonly partie too whome we ought to flee for ſuccoure: and (to be ſhorte) by calling vponupon God wee yeelde hym the glory that belongeth vntounto hym, and whych he reſerueth to hymſelfe. And ſo let vsus marke, that vnderunder thys one particular point of calling vponupon God, Zophar ment to comprehende the whole contents of the fyrſte table: whych are, that God telleth vsus that he only muſt be worſhipped of vsus, and cā not abide to hauehave any copartener, and that we muſt not abuſe his name, nor vnhalowe it: but that wee muſt render hym the honour which he is worthy of, and followe the order which he hath appointed in hys Church. Then if all thyngs bee throughly conſidered, it is certayn that by calling vponupon God we proteſt that we hauehave none other Gods but him alone, and that we renounce all Idolatrie and ſuperſtition, ſhewing that our truſt is ſettled vppon hym alone, and declaring that all ryghtuouſneſſe, power, and life are all wholly in our God, that he is the fountain where out of it behoueth vsus to drawe, and that wee bee ſo greatly bounde and indetted vntounto him, as it is impoſsible for vsus to diſcharge our ſelues towardes hym. Beholde after what ſort hys name ſhall be honored? Agayne, the yeelding of our ſelues ouer to him and to his prouidence in our prayers, is the very meane to obſerue the ſpirituall Sabboth or reſt. Beſides thys, prayer importeth a confeſſion of our fayth. Alſo we not only deſire God to vouchſafe to ſuccour vsus: but alſo we yeeld him thankes for the benefites that we hauehave receyued at hys hand. And ſo wee ſee, that vnderunder our calling vpō our God, is cōprehended whatſoeuer perteyneth to his honour. But heereby we ſee that in Poperie, the ſeruice of God hath not onelyonly bene peruerted and marred: but alſo as good as vtterly aboliſhed. True it is that men will eaſily ſay that they ought to pray vntounto God: but after what maner? Before we come thyther (ſay the Papiſtes) we muſt runne and trotte from Sainct to Sainct: the virgin Marie muſt be the mother of merciemercy and the treaſurie of ſaluation: eueryevery Sainct muſte hauehave his office, & thither muſt men hauehave their recourſe, there muſt they repoſe their truſt. God muſte hauehave but a little ſprinkling, in ſomuch as he ſhall hardly be knowne in ſo great a number. And wee muſt not in any wiſe begin at him, for they beare themſelues in hand that if they go not firſt to the Heeſaincts and Sheeſaincts: God ſhaketh thē off. Of Ieſus Chriſt there is no ſpeaking, nor of ſeeking vntounto him as too the mediator, that hee ſhoulde make our way too God his father: of all thys geere they hauehave no skill what it meeneth. Seeing then that the principall poynt which perteineth to Gods honor, is not obſerued there: let vsus aſſure our ſelues that it is euē ſo with all the reſt that are inferiour. And therefore let vsus thanke our good God for drawing vsus out of theſe horrible dungeons, and for ſhewing vsus that it is he to whome we muſt hold our ſelues, & whom we muſt call vpō as our father, that we take heede to keepe the way wherby he ſheweth vsus to come vntounto him, namely by aſſuring our ſelues that hys ſeate is not terrible vntounto vsus to make vsus ſhunne it, but rather amiable for vsus to come vntounto, in aſmuch as our lord Ieſus Chriſt reacheth vsus his hand: and that his office is to make interceſsion for vsus: and that God alſo hath opened vsus the gate, deſiring nothing of vsus from day to day, but that we ſhould come vntounto him. Lette vsus (I ſay) acknowledge, that the ſame is an ineſtimable benefite vntounto vsus: & therwithall let vsus hauehave pitie vponupon theſe blynde wretches whyche go aſtray after that manner, in ſomuch that if it come to the poynt of calling vponupon God, they wote not at which end to begin. And verely hereby it appereth, that their ſtate is moſt miſerable. For wherein lieth al the welfare of men? wherein is al their happineſſe, but in that (as I hauehave ſayde) they hauehave theyr recourſe vntounto God, according as it is ſayd, that whoſoeuer calleth vpō the name of the Lord ſhal be ſafe? But the cace ſtandeth ſo with the wretched Papiſtes, as they wote not what the calling vpō God is. Therefore it muſt be concluded, that they muſte needes be bereft of al hope of ſaluation, and baniſhed out of Gods kingdome, ſeing they know not what it is to call vponupon God. And it appeereth: for they come not to it but with doubting & trembling: and therewithall they hauehave a thouſand windlaſſes before they come at God, bycauſe they hauehave not Ieſus Chriſt to their guide and foreleader. So then let vsus marke wel this ſtreyne wherein mention is made of ſtretching out our handes vntounto God. VVhy ſo? For in aſmuch as we cannot ſtye vp into heauē by reaſon of our infirmities, it behoueth vsus to hauehave ſome ſigne that may ſerue to make outward proteſtatiō of the inwarde & ſecrete doing. Ye ſee our hartes cannot be ſeene▪ [of me] But if we pray vnfainedly, our hart lifteth it ſelfe vp aloft, & that is as much as if we came before God to lay foorth all that euer we hauehave within vsus. This doing (I ſay) is inuiſible. Neuertheleſſe, by holding vp our hands vntounto God, we declare that it is he to whom we hauehave all our refuge. Thus we ſee why Prayer is betokened by the ſigne of it, in the holy ſcripture: not that the ſame ſigne is the whole or the principall poynt of prayer. For the Hypocrites can skil wel ynough to ſtretch out both their hands & their armes too and it ſeemeth that all that euer is in thē were burning fire: & yet for al that there is nothing but falſhod in them, and they do but mocke with God. Therefore it behoueth that this ſigne be true, & the ſcripture alſo preſuppoſeth it to be ſo. And here ye ſee alſo why it is ſayde, that our Heart muſt be diſpoſed. If Zophar had ſayde no more but ſtretch out thy handes vntounto God, men myght hauehave alledged that God is contented when they come to him but with Ceremonies. But when as he ſayth, that afore all things, our heart muſt be ſound ſo as there be no wrything nor crokedueſſe in it: it is as much to ſay, as the ſame muſt be layd as a foūdacion whervpon to build. And hereby we ſee that the lifting vp of our hands vntounto heauē is nothing, vnles our hart go before it, ſo as the hāds may be a true recorde of that which is in the man, and of that which God himſelfe knoweth to be there. For as concerning the reſidue of our life: peraduenture men will regard vsus, and we may hauehave ſome regard of thē. But verely that muſt not be for deſire of any prayſe: for if we deſire to be allowed of creatures, we receiue our wages, as ſayth our Lord Ieſus Chriſt. Yet notwithſtanding let men ſee vsus in all the reſt of our life: but when we pray vntounto God, eueryevery man muſt retire & ſhrinke into himſelfe, that he may acknowledge, behold I am before God, behold I am at the throne of his maieſtie: and ſo of all the doings of our life prayer muſt he remoued furtheſt off from hypocriſie & vntruth. But in the mean while this is very ill put in vre. For let a man marke howe the hypocrites in the Papacie play mockeholiday with God: there ſhalbe ſtore of liplabour: and that is the thing wherein they bewraye themſelues moſt. Though there be hypocriſie in all their other things: yet is there moſt of al in the praiers of the Papiſts. And on our ſide, would God there were the like conſideratiō, as I hauehave ſpokē of: that is to ſay, that eueryevery of vsus retired into himſelf when he cōmeth to praying vntounto God, & that we were (as it were) locked vp in that behalf, ſo as we had no reſpect at all of the world. Thē ſhould there be another maner of perfectneſſe in our prayers, than there is: & thoſe that hauehave no feare of god durſt not be ſo bold as to call vponupon Gods name with full mouth as they doe. How? They call vponupon him before men: to their ſeeming it is ynough if the world thinke they hauehave a good will to returne vntounto God: and in the meane while God ſeeth no ſparke of ſuch good will in them. Furthermore, although it behoue vsus to be withdrawn [into our ſelues] when we pray vntounto God: it is not ment that in the cōmon prayers we ſhould not ſtirre vp one another by our example. For then were it ſufficient that eueryevery man prayed in his own chamber, or in his lodging. But God will hauehave vsus to pray togither in cōmon, and as it were with one mouth, to the end there may be one ſolemne confeſsion of our faith, & eueryevery man may be edified by his neighbor. Neuertheleſſe our open praying muſt be after ſuch a ſort, as we may be withdrawne into our ſelues, and eueryevery man hauehave his eye vponupon God aboue, as if we were there before him. Thus muche then concerning theſe wordes, of lifting vp oure handes. And by and by after, Zophar commeth downe to the ſecond table of the Lawe and ſayth, That we must put away all iniquitie from our handes, and that it must not a Well in our houſes. It is a manner of ſpeaking rife ynough to ſay, VVe hauehave cleane handes: for by our hands we meddle & deale with the matters that are betwene vsus & our neighbors And therefore he that robbeth his neyghbor, or doth him any violence or any anoyance, hathe foule hands: like as on the contrarie part it is ſaid, that the childrē of God do waſh their hands when they kepe equitie and vprightneſſe, ſo as they giuegive not thēſelues to miſdealing, but rather hauehave a regard to ſerue eueryevery mans turne. And Zophars meening in this place is, that the man that wil be bliſſed of God, & proſper, muſt withhold his hand from all vnrightfulneſſe, or driue away al vnrightfulneſſe from his hand. HaueHave we then called vponupon God? hauehave we proteſted that it is he only at whoſe handes we looke for ſaluation and all welfare? hauehave we glorified him as becō meth vsus? Then there remaineth that we communicate with our neyghbors alſo without doing any man wrong, ſo as no mā may complaine that we hauehave put him to loſſe or hinderāce: and that we be cleere frō al violence & guile If we liue with our neighbours after this maner: behold, God will alſo draw neere vntounto vsus. Thus ye ſee howe we ſhall perceiue that he is readie to beſtow all good things vponupon vsus that we can deſire, and which are meete for our ſaluation. But foraſmuch as men do willingly beare with thēſelues, yea and that to excuſe ourſelues in euill doing, we ſeeke ſo many ſhifts and ſtarting holes as it is horrible to behold: it is ſayd that miſdealing muſt be chazed & baniſhed out of their tents: that is to ſay, men muſt not only do none euill directly, ſo as it might he caſt in his teeth to his ſhame: but alſo he muſte beware that none euill bee done vnderunder his ſhadow. As for exāple, if he be the maſter of a houſehold, let him hold his wife, his children, & his ſeruants in awe, & let him take good heede, that there be no wrong done to any man, by ouerthwart meanes, or by wycked dealings. Thus yee ſee why it is preciſely added, That miſdealing muſt not dwell in our tentes. And now hauehave wee in effect that which is ſayde here. But now remayneth that eueryevery one of vsus thinke better of it than we hauehave done. For this doctrine conſiſteth not in wordes, but muſt be put in vre by eueryevery mā, and eueryevery of vsus muſt thinke vponupon it throughly. There is nothing heere which ought not to be very cōmon and familiar to vsus, and why then are we ſo farre off from it? Euen bycauſe the more parte of vsus are contented to heare ſpeake of it, and yet notwithſtanding leaue the chief point of it. To the entent therefore that we may be touched the better & the more to the quick, let vsus marke firſt that we muſt not go about the buſh with God, but keepe the right way that is ſhewed vsus here. My ſaying of this, is to drawe vsus out of all the ſuperſtitions & fond Apes toyes wherewith men beguile themſelues too too wilfully. For as for theſe general principles men can finde in their harts to confeſſe them welynough: namely, That it is good reaſon that God ſhould be honored and ſerued: and that without we do ſo, he will curſe vsus and caſt vsus away: and that it ought to be no wonder though he puniſh vsus and conſume vsus with aduerſities in this world. For ſeing that we worke ſpite againſt God, muſt not he needes ouerwhelme vsus? EueryEvery man (ſay I) will well confeſſe this. Agayne for the ſeconde poynt, it will not bee denyed but that God will hauehave pitie vponupon vsus when wee turne vntounto him: and that if wee ſerue him as we ought to do, hee will not deale ſo hardely with vsus but we ſhall finde him by experience to be both a father and Sauiour to vsus. Men will well ynough ſay ſo. But when it commeth too the deede doing, it will bee well perceyued that there was nothing but hypocriſie in all theſe goodly proteſtations, and that men were very farre of from God, ſo long as they thought to content him with their fonde fancies. Then let vsus learne that the true turning whyche God alloweth, is not a tormenting of a mās ſelfe in vayne and ſuperfluous things: but a comming vntounto him with a rightmeening ſoundneſſe. But let vsus now looke vppon the lurkingholes of our hartes: I ſay let eueryevery man examine what is in himſelfe: let vsus not flatter our ſelues too make our ſelues beleeue that blacke is white: for we ſhall winne nothing by ſo doing. Seeyng then that we hauehave ſo many ſtartingholes in our ſelues, wee hauehave good cauſe to fight againſt thē. For it is no eaſie matter to hauehave a cleere hart and ſuche a ſoundneſſe as God requireth. VVhen men hauehave indeuered themſelues thervnto all their tyme, it is much if they come to the middes of their iourney before they die. Yet neuertheleſſe we muſt trauell ſtill, and deſire God to ſtrengthen vsus, that wee may compaſſe our intent by the power of his holy ſpirite. Marke that for a ſpeciall poynt. And for the bringing heereof to paſſe, let vsus take heede that we bee angrie with our ſelues as oft as we feele any hypocriſie or feynedneſſe in our ſelues. For if eueryevery man looked neerely to himſelf, it is certayne that we ſhould ſigh a hundred times in a day, whereas now we be falne aſleepe, yea and will mightely and ſtoutly iuſtifie our ſelues. There are many that would fayne hauehave men to thinke that they ſeeke God with a pure and freeharted affection, and that they apply all their indeuer therevnto: and yet in the meane while if they ſearched themſelues throughly, they ſhould ſee that which the other men ſee. For it would be manifeſtly perceyued, that they be ful of hypocriſie, and that there is not one drop of good zele in them. Seeing that the worlde findeth this in them, ought not they rather to finde it in themſelues, if they did not beguyle themſelues wilfully? So then, if eueryevery of vsus (as I ſayd) examine himſelfe as he ought to do: it is certaine wee ſhoulde not fall a ſleepe, but rather that wee ſhoulde be pricked and prouoked to proceede more and more in the right way. And let vsus make ſpeede while God calleth vsus to him, and giueth vsus leaue & boldneſſe too ſtretch out our handes vntounto him. And let vsus not abuſe ſuche a benefite, which is ineſtimable. For if God preuented it not with his infinite goodneſſe, & gaue vsus not way vntounto him: which of vsus durſt preace vntounto him? And in very deede wee ſhould bee ſhaken of. For it were a Diueliſh malapertneſſe, if a man ſhould of his owne ſelfe & of his owne head preace vntoo God, and hauing no leaue of God. A man durſt not come neere a mortall Prince who is but a dead carkeſſe: and how ſhall we preace before the maieſtie of oure maker? Yea verely, conſidering that wee are his mortall enemies, and that wee cannot come thyther but wee ſhall bring as much ſinne as can bee: hee muſte needes abhorre vsus by reaſon thereof, and it ſpiteth hym to ſee vsus, according alſo as hee renounceth and diſclaymeth vsus to be his creatures in reſpect that we bee ſinners. Therefore he muſt be fayne to giuegive vsus leaue, and to call vsus, and to tell vsus that wee ſhalbe welcome, and too open vsus the gate: and it behoueth vsus to know that it is needefull for vsus to bee dealt with as I hauehave ſayde afore: that is to witte, that we flee to our God for refuge, aſſuring our ſelues that wee be deſtitute of all goodneſſe, and as needie and wretched as may bee: and furthermore that wee may well ſeeke heere and there for that which wee lacke, that we ſhall finde nothing but emptineſſe in oure ſelues, ſo as we ſhalbe famiſhed, & ſuch as weene to ſupply theyr want by ſeeking remedie at the handes of creatures, doo but feede themſelues with winde. Then let vsus go to our God and ſeeke the meane to come to him: which is, that our Lord Ieſus Chriſt make interceſsion for vsus, & cauſe vsus to finde fauour there. For in our owne perſons God muſt needes hate vsus, yea and of good right alſo holde vsus accurſed. But we pleaſe him and he is fauorable to vsus in that we come to him in the name of our Lord Ieſus. And if this thing were ſayde vnderunder the Lawe when the ſhadowes were yet ſo darke: ought wee not to bee muche more affectioned now adayes, ſeeing that the veyle of the Temple is rente aſunder? If thys preſent doctrine ſerued for the time of the Lawe, when the people abode in the porch of the Temple and ſtoode aloofe, and had the veyle alſo to hide all things from their ſight: how earneſtly ought we to practize it at this day? True it is that the high Prieſt bare the names of the children of Iſraell vponupon his ſhoulders and vponupon his breſt: but now, behold, Ieſus Chriſt hath rent aſunder the veyle of the Temple, and opened the way in ſuch wiſe as wee may ſhewe oure ſelues before God to looke him in the face. For the way is continually open by hys bloud (as the Apoſtle ſayeth) ſo as there be no buſſhes nor brambles to let vsus, nother is the way ſo rough nor ſo ſhrubbie that wee ſhoulde bee faine to leape ouer many lettes. No no: but the way is now altogither playn and leuell, ſo be it that we go in by the bloud of our Lord Ieſus Chriſt. Thus muche concerning this poynt. Furthermore let vsus marke well alſo, that to call vponupon our God purely by ſhewing that wee make a true confeſsion of our faith, and yeelde him his due honour: we muſte alſo communicate with our neighbours by all maner of vpright dealing. For if our neighbours be made like vntounto the image of God, and yet notwithſtanding we fleece one, and eate vp another, and eueryevery man is giuen to himſelfe: I pray you do we not ſpitte at God as far as is poſsible for vsus to do, when we worke any anoyance to thoſe that are ſhapen after his image? If our neybours bee members of Ieſus Chriſte, and wee offer them wrong & violence, ſo as we hauehave no eye but to our owne profit: is it not a renting of Ieſus Chriſtes body a peeces? And will he after that ſorte leade vsus to God his father to make vsus find fauour there? Lette vsus marke then, that if we will hauehave acceſſe vntounto our God, wee muſt liue with our neighbours in all vpright dealing. And heere is expreſſe mention made of the hands, to the end we ſhoulde knowe which is the meane whereby God proueth what maner of Chriſtianitie is in vsus. For eueryevery man wil inable himſelfe with his tung: there is none of vsus al but he will be a good ſeruant of God, if wee may be beleeued vponupon our woorde. But when it commeth to the deede doing, there a man ſhall ſee the cleane contrary. Hee that hath preached of Charitie, and ſpoken maruellous well of it, will ſhew that he is wholly giuen to himſelfe when it cō meth to the point that he muſt ioyne with his neighbors. As in good ſooth there are none ſo ſhameleſſe, but they will alwayes be ſpeaking of Charitie. They hauehave bene accuſtomed to hauehave ſo much charitie vſed towardes them: as they preach none other thing. But if a man aske them that which they owe: he ſhal get none other reaſon of thē but charitie, charitie. And how? They make no remorſe to pil and poll other men of their goodes, and to do what they liſt, ſo as they be blameworthy both before God & man: & yet they are not aſhamed to preach charitie. Yea, but that ſhall be to pilfer other mens goodes. Therefore here is expreſſe mention made of the hands. For behold, the true trial whither we louelove God to honour him as becōmeth vsus, is by making it knowne that there is vprightneſſe and equitie in vsus, and to be ſhort, that there is kindneſſe in vsus, ſo as wee liue after ſuch a ſort with our neighbours, as eueryevery one of vsus according to his ſtate & abilitie do imploy himſelfe to ſuccour thoſe that hauehave neede, to the intent that by this meanes the league & aliance that God hath ſet and cōſecrated among vsus may be obſerued. Thus ye ſee what we hauehave to marke, in that it is ſaide we muſt caſt al iniquitie far from our hands. Is one a handycrafts man? well, let him do his buſineſſe faithfully and content himſelfe with an honeſt gaine of the worke of his hands. Let him that buyeth thinke thus with himſelf: I muſt hauehave another mans labour: ſeeing my brother trauels & takes payne for me, it is no reaſon that he ſhould loſe his tyme. Otherwiſe it is all one as if I ſhoulde go plucke the bread out of his mouth. For God hath ſet hys ſuſtenance in the labour of his hands. If I do him wrong, it is as much as if I ſucked the bloud out of him whome God hath cōmended vntounto me, and whome I am bound to releeue. Yee ſee then how eueryevery man ought to hauehave an eye to his eſtate: and I hauehave alleaged examples, to the end that eueryevery one of vsus ſhould lay it forth by peecemeale, & that according as any of vsus hauehave too deale with our neybours, we ſhould behaue our ſelues in ſuch wiſe, as wee might giuegive no man occaſion to complayne of vsus: and furthermore alſo that eueryevery man ſhould hauehave an eye to hys owne houſehold. For before God it is not ynough for a faithful man to forbeare euildoing directly himſelfe: but alſo he will hauehave al croked wayes to be farre from vsus, and ſpecially that we hauehave a care to gouerne our houſes, that God may be honored both of the childrē, and of the huſband, and of the wife, and of the maſter, & of the mēſeruants, and of the mayd ſeruants. And would God that this were thought vponupon better than it is: For where the heads of a houſe go aſtray and hauehave no feare of God nor religiō in them, there it is to be ſeene that al goeth to wrecke, and that the children alſo do no honour to their father & mother, for they become not better, but before they can hauehave any diſcretion, ye ſhall ſee them rooted in naughtineſſe: and the men and maydens ſhalbe full of corruptiō. True it is that mayſters and miſtreſſes can tel wel ynough how to finde fault when their ſeruants commit any lewd prankes, or filche any thing from them, or ſerue them not as they would hauehave them: but in the meane while if God be offended a thouſand wayes, it makes no matter, that ſhal be let ſlip. So much the more therfore behoueth it vsus to marke well that which I hauehave ſaide: namely that we muſt not thinke to content God by being carefull to ſerue him all onelyonly in our owne perſones: but wee muſt alſo hauehave an eye to thoſe whome we hauehave charge of, that we keepe away euill in any wiſe, aſſuring our ſelues that if we conſent vntoo it, wee muſt bee wrapped in the ſame damnation that the wicked are. But if we be ſo diligent as to take heede to it: let vsus not doubt but our God will regard vsus with merciemercy, and be neere at hande to vsus wyth all bliſsing and grace according as is promiſed heere. Verily we hauehave yet one poynt more to marke: which is, that Gods fauour will not ſhewe it ſelfe alwayes at the firſte brunt. The promiſes that are conteyned heere, are taken out of the Lawe, or at leaſtwiſe are of the ſame effect. For (as I hauehave tolde you) wee knowe not in what tyme this booke was written. But howſoeuer the cace ſtande, we ſee that the ſpirite of God ſpake to them. For ye ſee heere a doctrine which is conformable to that whiche is conteyned in the lawe of Moyſes, where our Lorde promiſeth to bliſſe thoſe that ſerue him, and to dwell among them, and to make them perceyue howe auayleable hys preſence is, that is to witte, that their life ſhall be happie by it. But lette vsus beare in minde that which I hauehave touched: that is to wit, that God maketh vsus not to feele hys fauour at the firſt puſh. Therefore whereas it is ſayd, that ſuch as walke in the feare of God ſhal be bliſſed, and hee will make them to proſper: it is not ment that God viſiteth not his ſeruants in ſuch wiſe as he ſeemeth to bee alienated quite from them, and that although they call vpō him they muſt be faine to linger in paine ſo as they wote not where they be, but that (to their ſeeming) God hath vtterly forſaken them. Then muſt we bee fayne to walke in this world through many afflictions, notwithſtanding that wee ſerue God. But heerewithall we hauehave a double comfort: which is, that on the one ſide it is certayne that although our hart tende vntounto God, yet notwithſtanding foraſmuch as it is not with ſuch zele as it ought, nother do we ſerue him with ſuch affection as we be bound too do: therefore we muſt bee faine to ſuffer puniſhment and correction of our ſinnes: but yet by that meanes God maketh vsus to conſider our owne wants, that wee mighte humble our ſelues, fall to amendment, and returne vntounto him when we hauehave bin exerciſed after that ſort with the troubles that hee ſendeth. Lo heere one great comforte. The other is, that we bee made like vntounto our Lord Ieſus Chriſte, that like as hee is entred into the kingdome of heauen by tribulation and death: euen ſo we that are hys members do now beare his markes in being troubled in this worlde, to the end that he may cauſe vsus to come too the glory of his reſurrection. VVe ſee then that all oure aduerſities are turned to our welfare. And heerewithall we ought alſo to comfore our ſelues in this, that oure God will not put vsus to further triall than he knoweth is meete and behofefull for vsus: and that although wee muſt be faine to endure many wants and miſeries, and that our ſtate ſeeme to bee the wretcheddeſt in the worlde, yet will not God ceaſſe to make vsus feele continuallye that hee is neere vsus and hathe not forſaken vsus, but watcheth alwayes ouer vsus, and will defende vsus too the ende, if wee ſeeke it is at hande, and indeuoure to ſerue and honoure hym, ſo it be with a pure and right meening mynde, vtterly voyde of all hypocriſie, as I hauehave declared alreadie.

But let vsus caſt our ſelues downe before our good God and father with acknowledgement of oure faultes, and ſinnes, praying him to bring vsus backe vntounto himſelfe, and that for as much as he ſeeth ſuch an vntowardneſſe in our nature, that all oure thoughtes and all our affections are bent to euill: ſo as there is nothing in all oure intentes but vanitie and leaſing: it may pleaſe him to reforme vsus in ſuch wiſe, as wee may become newe ceatures: and that wee knowing our ſelues to bee deſtitute of all goodneſſe, maye ſeeke in his fauoure for all that belongeth to oure ſaluation, yea and to our bodyly life: I ſay that wee maye ſeeke it in him, according as it is his office to giuegive bountifully vntounto vsus, ſpecially in the name of oure Lorde Ieſus Chriſt: and that being gouerned by his ſpirite, wee maye call vppon him as oure father, and therewithall bee ioyned and knitte togither in one true brotherly affection, ſo as wee maye declare thereby that wee bee his children, and that wee growe more and more in true vnion and charitie, vntill that beeing receyued into the heauenly heritage, wee maye enioy the true vnion whiche is begonne alreadie in vsus. That it maye pleaſe him to graunt this grace, not onelyonly to vsus, but alſo to all people and nations of the earth, &c.

Sermons on Job, Sermons · Chapter 11

p. 213The .xlij. Sermon, which is the firſt vponupon the .xj. Chapter.

The .xliij. Sermon, which is the ſeconde vponupon the .xj. Chapter.

The .xliiij. Sermon, which is the thirde vponupon the .xj. Chapter.

The .xlij. Sermon, which is the firſt vponupon the .xj. Chapter.