Sermons on Job — John Calvin

Sermons on Job · John Calvin

The .lxxxviij. Sermon, which is the first vponupon the .xxiij. Chapter.

This Sermon conteyneth yet ſome thing of that which concerneth the three last verſes, and afterward the text which followeth.

1 IOb anſvvering ſayde:

2 Although my talke be this day in bitterneſſe, and my plague paſſeth my groning.

3 If I knevve to finde him, or hovveto come vntounto his ſeate.

4 I vvould pleade my cace before him, and fill my mouth vvith arguments.

5 I ſhould knovve vvhat he vvould anſvvere me, & vnderſtand vvhat he vvould ſay vntounto mee.

6 VVould he debate the matter vvith me by force? no, but he vvould put ſtrength into mee.

7 There the rightuous ſhall debate vvith him, and I ſhould be acquitted for euer.

WE hauehave here to conferre the laſt ſaying of Eliphas with the anſwere of Iob whiche wee hauehave now hearde. Eliphas on his behalf maintaineth that God will alwayes knowe them that are rightuous, and not onelyonly ſhewe them fauor, but the whole cuntry for their ſake. Iob anſwereth to this, that although he be extremely delt with at Gods hād, it is not bicauſe hee hath deſerued it. And for proofe therof he ſayth that if he had leaue and libertie to pleade his cace: he would well declare that it is not for his ſinnes that God doth ſo puniſh him. Theſe are the two contrary ſayings that are treated of here. Nowe touching the firſte which is the ſaying of Eliphas, it is true that our god hath promiſed to ſhew himſelfe mercifull towarde them that ſerue him with a pure hart. And that the ſame ſhal extend not only to their owne perſons: but alſo to their families, yea & to whole cuntries. Yet notwithſtāding it followeth not that God will bind himſelfe to one certaine rule. For we ſee how he trieth the pacience of his ſeruantes, and of thoſe that indeuer to obey him in eueryevery point. Then dealeth hee not all after one rate as we hauehave declared heere before▪ And in deed although it be ſayd here, That a cuntry ſhall be deliuered by the cleanneſſe of one mans bands: we heare the Prophet Ezechiell ſay contrariwiſe: If Iob, Daniel, & Noe were in this Towne, they ſhall deliuer theyr owne ſoules: but yet ſhould their children periſh. It ſeemeth in deede that the Prophet there, hath reſpect vntounto this place heere, to ſhewe that God is not bounde to ſaue a cuntrie for one mans ſake only. If he do it: as it may happen that he wil… it is at his owne libertie but to appoint him a law, were a thing to vnreaſonable. Truth it is that it was ſayd to Abraham, that if there could hauehave bene founde but fiue rightuouſe men in Sodome, God would hauehave ſpared the whole citie for their ſake: and although it was filled with horrible ſinnes, yet God woulde not hauehave vſed the vengeance whiche is written in Moyſes. Therevpon Eliphas intendeth to conclude, that alwaies, as oftē as there is but one righteous mā in a cuntrie, for his ſake the cuntry ſhal be ſaued: but this ought not to be racked out ſo far as we hauehave declared. But to bee ſhorte, let vsus learne that all the tēporall promiſes that are cōteined in the holie ſcripture, that is to ſay, thoſe whiche concerne the ſtate of the lyfe preſent, are not ſo general that we ſhold alwaies ſtay vpō them: for our God reſerueth the fulneſſe of his grace for the faithfull in the lyfe to come. It is ynoughe that they hauehave here ſome taſte of it: nother ſhoulde it be for theyr profite too bee altogither filled with his benefites in this worlde. If we had our felicitie as we woulde wiſh it, (as hath bin declared more at large heretofore) what woulde become of vsus? Euerye man woulde fall aſleepe, and the hope that wee hauehave of the heauenly life, woulde bee as it were layd a water, yea be quite aboliſhed. Therefore it is needefull that God ſhoulde waken vsus with afflictions, to the ende we might thinke vponupon the euerlaſting heritage which is promiſed vsus, and lifte vp our mindes therevnto: for to that end behoueth it vsus to be exerciſed in many aduerſities. And that is the cauſe why I ſayde that we muſte not reſt peremptorily vpō the certaintie of the promiſes of this preſente life. For God diſtributeth them vntoo vsus according as he knoweth them to be expedient for vsus, hauing alwaies an eye to our infirmitie. Neuertheleſſe God will alſo proſper thoſe that are minded too ſerue him, and make them ſo to feele his grace, as they ſhall hauehave aforehand as it were a pledge of the ineſtimable benefites that are prepared for them in heauen: but yet muſte they not ſet their minds only vponupon that pledge. Againe if it pleaſe God to afflict ſuche as hauehave walked vprightly, they muſt not therfore ſhrinke away, nor be out of hart, nor cōclude that God hath ſhaken thē off: but rather they muſt conſider that by that meanes God intendeth too drawe them to him, and to kill their fleſhly affections, & to cut off the ſuperfluities that are in thē to the worldward, to the end they ſhoulde be the better diſpozed to paſſe out of it, and not ſettle themſelues in things preſent. Thus muſt we alwayes cheere vp ourſelues in the mids of our afflictions, and make our gayne when God cauſeth vsus to feele his fauour, by conſidering that it is ynough for vsus that we hauehave ſome promiſes of it here, & that the fulneſſe therof muſt not be ſhewed as now, as the which ſhould not be for our welfare. Heereby we ſee that Iob had iuſt cauſe to rebuke Eliphas after that maner. Neuertheleſſe he excedeth meaſure as he had done heeretofore. And this will be the better perceiued by the words that he vſeth. Hee ſayeth, that although his wordes be bitter, yet doeth the plage that be indureth farre paſſe his groning [or complaynt.] VVhereby he meeneth that he maketh right greeuous complaints: and yet that if men looke vponupon his aduerſitie and wey it wel, they ſhall find it farre greeuouſer than all his complaints. To be ſhort, Iob intended to excuſe himſelf of that he cō plained ſo ſore, & could not refraine himſelfe nor aſſuage his owne ſorrow. He ſheweth that he hath good cauſe to bee ſo exceſsiue, bicauſe the miſerie whiche hee indureth dooth yet farre exceede all his complaintes. As for this, it might well be borne withall: but immediately he entreth into his old byaſſe wherin we hauehave ſeene him heretofore: which is, that he would fayne go to lawe with God, & ſhewe that if hee might atteyne to that, and hauehave leaue to mayneteyne his owne cace: he ſhould do well ynough, & in cō cluſion be quit and cleered. For then (ſayeth he) God woulde not vſe force againste mee, but deale with mee by order of lawe: and if I might hauehave ſuch hearing, I ſhoulde immediatly gayne the vpper hande. This matter would be hard to vnderſtande, if wee called not too remembrance what hath bene ſayde heretofore: that is to wit, that although God be alwayes rightuous, yet is it after two ſortes. The one is that whiche he hath declared to vsus by his lawe, and that is the rightuouſneſſe whereby hee dealeth with men and whereby hee iudgeth them. Then if God ſummon vsus to his iudgement ſeate, and there deale with vsus by the order of his lawe: that is one kinde of rightuouſneſſe or iuſtice. For no man is able to ſay but wee be iuſtly condemned when wee bee cōdemned by the lawe of God. For what doeth God require at our handes which we ought not to do? And if we make default, what can we ſay to it if he puniſh vsus according to our deſerts. Thus ye ſee one kind of Gods iuſtice which wil be graūted to be rightfull without any gayneſaying. True it is that the wicked will not ceaſſe to be alwayes grunting againſt it: neuertheleſſe for all their grudging yet are their mouthes ſtopped forſomuchas their owne conſciences do ſo condemne them, as there needeth none other man to giuegive euidēce againſt them, nor to make long triall of the matter: for they hauehave a ſearingyron that burneth thē within. There is alſo another kind of rightuouſneſſe which wee are leſſe acquaynted with: which is, whē God hādleth vsus, not according to his law, but according as he may do by right. And why ſo? Foraſmuchas our Lord giueth vsus our leſſon in his law, & commaundeth vsus to do whatſoeuer is cōteined there: although the ſame do farre paſſe all our power, & no mā be able to performe the things that he hath cōmaunded vsus: yet notwithſtanding wee owe him yet more, and are further bound vntounto him: and the lawe is not ſo perfect and peereleſſe a thing, as is the ſayde infinite rightfulneſſe of God, according as we hauehave ſeene heretofore, that by that he could find vnrightuouſneſſe in the Angels, and the very dayſunne ſhoulde not bee cleere before him. Thus yee ſee how there is a perfecter rightuouſneſſe than the rightuouſneſſe of the law. And ſo if God liſted to vſe that: although a man had performed all that is conteyned in the lawe: yet ſhould he not fayle to be condemned. But ſurely our Lord vſeth it not. For he applieth himſelfe ſo farre forth vntounto vsus, that he receyueth, and accepteth the ſayde rightuouſneſſe which hee cōmaundeth, as though it were throughly perfect, notwithſtanding that it bee ſomewhat qualified to the ſtate of man, I meene of man before hee was corrupted with ſin. This matter had neede to be layd forth yet more at large, ſpecially cōcerning the firſt rightuouſneſſe. True it is that there ſhall neuer any be found that hath fulfilled the lawe, no not euen of the faythfull. For ſo long as we abyde in our owne kind, we be ſo farre of from fulfilling it, that we cannot ſo much as think one good thought. VVhat is man in himſelfe? A mortall enimie of God and all goodneſſe. So then we hauehave no ſhifte to diſcharge our ſelues agaynſt God, if he leaue vsus to ourſelues, but contrariwiſe we ſhall do nothing elſe but prouoke his wrath. And againe whē he graūteth vsus the grace by his holy ſpirite, to louelove the thing that is good, & therwithall putteth ſuch a woorkfulneſſe in vsus as our life becommeth a mirrour and example of▪ holineſſe: yet do we fayle ſo many wayes, that if we be able to anſwer God to one point, we be giltie in a thouſand points for it. Yea and (which more is) wee neuer do any good wherein there is not ſome blemiſh, inſomuch that we ſhould be faulty in al reſpects before God, if he liſted to handle vsus rigorouſly. Howbeeit, when God is ſo graciouſe to vsus as to gouerne vsus by his holy ſpirite, he accepteth the goodneſſe that he hath put into vsus, notwithſtanding that it bee vnperfecte. True it is that forſomuchas we do amiſſe, we hauehave not ſo much as were requiſite: neuertheleſſe God layth not our infirmities and ſinnes to our charge, but ſhetteth his eyes at them, like as a father is not too inquiſitiue of his owne child, & although he ſee well ynough the faultes that are in him, yet hee beareth with them▪ Euen after the ſame manner doeth God woorke towardes vsus, for hee vſeth the ſame pitifulneſſe in forgiuing al the infirmities wherthrough we do amiſſe. But now let vsus come to that which is ſayde here. Iob knew well ynough that he was a wretched ſinner, and hee was not ſo blinded with pryde, as to beare himſelfe in hand that he was throughly rightuous, and that God did but byte at him without cauſe. But his meening was that if God woulde handle him after the ordinarie maner which he ſetteth foorth in his lawe, whiche is to bliſſe ſuche as ſerue him, and too deale gently with them, ſo as they may well foole him their good father: after that manner and according to that rule, he could well anſwer before him. And ſo his mening is, that God vſeth his owne prerogatiue of a rightuouſneſſe which is ſecrete & hidden from men, and dealeth not with him any more by the order of his lawe, but by another conſideration which men cannot take holde of not reach vntounto with all their reaſon and witte. Lo what his meening is. This will be the better vnderſtoode, by applying of it in forme of an example in the perſone of Iob, and in the perſon of ſome other man ſet as it were by his ſide. Looke vvpon a man whom God hath chozen to himſelfe: well, he indeuereth to walke holily & with a good conſcience: and God bliſſeth him, and there appereth no token that God forgetteth him, but rather that he gouerneth him & hath a care of him. And why is that? Is it bicauſe that that man hath deſerued it? No: for if we ſeeke for deſerte or worthineſſe in any creature, it can bring nothing whiche is not Gods owne afore: and if there be any goodneſſe in mā, the ſame procedeth firſt of the holy Ghoſt. Man then bringeth not aught of his owne vntounto God: and the goodneſſe that is in vsus ſhoulde neuer be worthy to be well liked of God, but ſhould be reiected, bicauſe there is alwaies ſome blemiſhe in it. Therefore when our Lorde maketh the faithfull to proſper after he hath giuen them a deſire to walke according to his will: hee vſeth the ordinarie rightuouſneſſe, that is to wit, the rightuouſneſſe which he ſetteth foorth vntounto vsus in his lawe. But looke mee here vponupon Iob who is a faithfull man and hath ſerued God with a pure & right meening minde: and yet notwithſtanding he is tormented with extremitie: it ſeemeth that God hath ſette him vponupon a ſcaffolde to ſhewe there a dreadfull vengeance in him: to be ſhorte, for aught that man can coniecture, hee was handled roughlier thā Cain or Iudas. And what meeneth ſuche a ſtraunge manner of dealing? Heerevpon Iob ſaieth that our Lord vſeth his ſecret Iuſtice: that is to ſay, hee vſeth not the ordinarie rule that is conteyned in his lawe, but intēdeth to trie Iobs pacience, and to make him an example to the whole world. To be ſhort, he intendeth to ſhew what authoritie he hath ouer his creatures. Notwithſtanding in ſo doing he ceaſſeth not to be rightuous. I meene euen although he deale altogither after that maner. For I hauehave declared already, that God vſeth not the ſayde extraordinarie Iuſtice towards men: howbeeit, Iob thought ſo. Ye ſee then that God ſhall be rightuous ſtill, although he proceed not according to the rule of his law. But now let vsus trie whither Iob ſpake rightly in ſaying ſo: no ſurely, he ouerſhot himſelf. And for proofe thereof, let vsus take this ſentence that is ſet downe here: Hee will not debate with mee by force (ſayth he) but there I ſhal hauehave reaſon. Howe, meeneth he that God will not deale with him by force? It were to go to law with him if he would giuegive him the hearing. Iob then preſuppoſeth that God vſeth an abſolute or lawleſſe power (as they terme it) towardes him: as if he ſhould ſay, I am God, I wil do what I liſt, although there be no order of Iuſtice in it but plaine lordly ouerruling. Heerein Iob blaſphemeth God: for although Gods power be infinite, yet notwithſtāding, to imagine it to be ſo abſolute & lawleſſe is as much as to make him a Tirāt, which were vtterly cōtrary to his maieſtie. For our Lord will not vſe might without right, nother is he leſſe rightfull than mightfull: his rightfulneſſe & mightfulneſſe are things inſeparable. Therefore Iobs ſaying is euill. Not that he purpoſed (as I hauehave ſayd afore) to blaſpheme God: but yet did wandering wordes eſcape him, and that came bicauſe he could not bridle his affections. But nowe let vsus come to the handeling of the matter in truth as it is. Hitherto we hauehave but layde foorth the matter. VVhereas I ſayde there are two ſortes of rightuouſneſſe or Iuſtice in God: that is true. Howbeeit the applying of it was according to Iobs imagination, & that was a miſapplying. But nowe let vsus come to the pure truthe, that we may knowe how the matter goeth. It behooueth vsus to beare in minde what hath bin declared heretofore: that is to wit, that god in his law applieth himſelfe vntounto vsus, and requireth not ſo muche as we owe him, but according too mannes abilitie to performe: I meene not his abilitie now that we be corrupted: but his abilitie when he was in his perfect ſoundneſſe, ſuch as Adam had before he fell, and ſuch as the Angels of heauen hauehave yet ſtill. Yee ſee then that God in his lawe hath a reſpect vntounto our abilitie: yea, but let vsus conſider well after what manner this worde Abilitie is to be vnderſtood: for it is not according to the want or wretchedneſſe that is in vsus as nowe: (for as nowe wee can do nothing but euill:) but according to the ſtate wherin wee ſhould hauehave continued ſafe and ſound, if corruption had not entered into oure nature. And for the better vnderſtanding hereof, let vsus take the Angels for a mirrour. Beholde, the Angelles indeuer to ſerue God: they are not tempted with euill affections as we be: there is no rebelliouſneſſe nor ſinne in them: and yet notwithſtanding, although the obedience which they yeelde vntounto God be pure in reſpect of vsus: it ceaſſeth not to bee imperfecte if it bee compared with the infinite maieſtie of God. Nowe then, God (if he liſted) coulde vſe vsus after an extraordinarie manner: that is to ſay, although there were no law too rule vsus by, yea or although we had perfourmed all that is conteyned in the lawe: yet mighte hee iuſtly condemne vsus, but he will not do it. And why? Hee is contented with the rule that he hath giuen, ſhewing that hee pytyeth his poore creatures. And that is the cauſe why the Angels are pure and accepted for rightuouſe before him. But now let vsus paſſe further. God hath promiſed to bliſſe ſuch as walke in pureneſſe of hart & hand: yea, howbeeit with condition to reſerue alwayes to himſelfe the preheminence too iudge what is meete and expedient for oure welfare. For if God perceyue that wee hauehave neede to be chaſtized, hee will do it: And although wee hauehave had the minde to ſerue him and hauehave put our indeuoure thereto: yet wyll hee not therefore miſſe too handle vsus roughlye ſometimes, ſo as it ſhal ſeeme that we hauehave offended him more greeuouſly than the wickeddeſt of the worlde, by his puniſhing of vsus after that ſorte. But it is not as Iob thought. And why? For it ſeemed to him that God ought to hauehave hild himſelfe contented with the obedience that he had yelded him, and that Gods puniſhing of him proceeded ſimplie of an abſolute power, as who ſhoulde ſay, that God delt wilfully, of ſet purpoſe to ſhew the ſtrēgth of his arme, in ouerwhelming a poore creature that wiſte not what too doo or ſay, and that there was no reaſon in his dooings. But theſe are wordes woorthy to be blamed, yea and to be accurſed. Howe then? VVhereas God hath ſo afflicted Iob as wee ſee, true it is that hee ment not to puniſh him after the ordinarie manner of his deſerte: but yet might he hauehave puniſhed him ſo, euen by his law. And why? For ſurely God beareth with vsus, and accepteth oure workes in good woorth which wee do through the grace of his holy ſpirit, although they be faulty. But is he bound to do ſo? No. Hath he giuen vsus his law to the intent to be ſubiect to vsus, and to be bound vntounto vsus? No. He doth it of his owne free goodneſſe. Now then if a man would compell him to it, ſhoulde he not do him wrong? Yes. Therefore Iob misbehaueth himſelf in this behalfe. For when a man ſhall hauehave walked as vprightly as is poſsible, yet ſhal he be found faulty before God, ſo as he may iuſtly ſende him all the afflictions in the world, & a man muſt be faine to condemne and humble himſelfe, and to acknowledge that he hath deſerued yet more. Thus ye ſee wherein Iob beguiled himſelfe. For in aſmuche as God of his owne meere goodneſſe beareth with his children, and taketh theyr woorkes a woorth thoughe they deſerue it not: it ſeemeth to Iob that God vſeth crueltie towardes him, or at leaſtwiſe an abſolute and lawleſſe prerogatiue: but he dooth not ſo. True it is that Gods intent was not to puniſhe Iobs ſinnes: hee had another reſpect: and went another way to woorke, according as I hauehave ſhewed, that it was his minde to trie Iobs pacience, wheras in the meane while there were many wicked men in the worlde, which made merrie and triumphed at the ſame tyme, and God made no ill countenaunce towardes them. And ſo we ſee it was not his minde to handle Iob according too his deſertes: howbeeit that wee muſte alwayes conclude, that God euen according to his lawe, coulde hauehave ſente Iob an hundred times more aduerſitie, ſo as hee ſhoulde not hauehave bene able to beare it. And why? The leaſte offence that wee committe, treſpaſſeth agaynſte the maieſtie of God. And I pray you what puniſhment is greate ynough for ſo huge an offence, as the impeaching of Gods maieſtie and the caſting downe of his Iuſtice? If we were ouerwhelmed a hundred thouſande times, yet were it not comparable too the hideouſneſſe of the cryme that wee hauehave committed. So then, Iob reaſoneth awry in ſaying, that God hādleth him not after the rule of his law. Surely if hee had ſayde, according to his ordinarie manner (mening that God intended not to puniſh him for his ſinnes, but for ſome other cauſe:) he had ſayde very well & truly. But hee ſayeth, I ſee well that God vſeth an exceſsiue power, he thundreth agaynſte mee as though hee woulde diſpatch mee, and therefore I muſt be fayne to holde my peace. VVhen hee ſpeaketh ſo, doubtleſſe hee playeth the horſe that is broken looce. Not that hee was at any time out of pacience: howbeeit, that pacience of his was not ſuch, but that it now and then boyled with great wallops, and did caſte out ſome froth and skum. Thus ye ſee the opening of the matter that Iob handleth heere. And foraſmuch as theſe things are very high, the laying foorth of the proceſſe of this matter, may giuegive yet ſome greater light. Therefore let vsus come to that which Iob ſayeth, after he hath declared that what bitterneſſe ſoeuer hee hath vttered out of his ſtomacke, yet his greefe ſurmounteth his complaint. He ſayeth, If it were lawfull for mee too finde God. And what meeneth he by that? He meeneth to go to lawe after the manner of men. Out of all doubte, if God ſhoulde abace himſelfe ſo farre, as to go to lawe with vsus: yet could we neuer winne our cace. And that is the cauſe why hee ſayeth in his Prophete Eſay, let vsus ſet a iudge or vmper betwixte vsus, too ſee who ſhall go by the better. VVhen God ſpeaketh after that maner, hee meeneth not to reſigne his office, nor to ſtoupe ſo lowe as to ſubmitte himſelfe too mans tyrall, that any body ſhoulde preſume too gyue ſentence vppon him. No: but his meening in effecte is, that althoughe hee ſhoulde forbeare hys authoritye, and that there were ſome man appoynted too bee iudge betweene him and vsus: yet ſhoulde wee not fayle to be condemned. VVee might well pleade for our ſelues, and we might well alledge all our reaſons: but yet ſhould be confounded, bicauſe God woulde alwayes bee able to find ſome fault or other in vsus. Marke that for one poynt. And therfore Iob ouerſhooteth himſelfe muche in wiſſhing to find God, that he might go to lawe with him, that is to ſay, in wiſſhing that God ſhould ſtoupe ſo lowe, as he might take him for his aduerſarie, to pleade his cace againſt him before a iudge. For although he had that priuiledge, and that God ſhould graunt him his deſire: yet ſhould he alwayes be put to ſhame. But what maketh him to beguile himſelfe? It is bicauſe his tormentes troubled him in ſuch wiſe as hee was not maiſter of his wittes, but ſawe vexation as in darkeneſſe, or elſe had his eyes blinfolded, and conſidered not that God coulde finde more blame in him than he himſelfe was priuy to, if he liſted to examine him rigorouſly. And heereby wee bee warned to ſtand vponupon our gard when God ſendeth vsus any afflictiōs. Therfore let vsus take heede that we hold ourſelues ſhort. And why? Bicauſe we ſhall out of hand be dazeled in our paſsions, and the miſchefe will pinche vsus ſo ſore, as wee ſhall no more knowe where too become. So muche the more then had euerie of vsus neede to looke narrowlye to himſelfe: and if God ſend vsus aduerſities, let vsus aſſure our ſelues that we ſhoulde be vanquiſhed and beaten downe out of hand, if he vphild vsus not by his grace. Furthermore let vsus not beleeue our owne likings: but when our fleſhly reaſon alledgeth any thing to vsus, let vsus ſay: Alas, what imagineſt thou ô wretched creature? for beſides that thou art no competente iudge in thine owne cace, thy miſerie hath blinded thee, and thou turneſt aſyde out of the ryght way. If thou we…t in quiet, thou mighteſt iudge much better than thou canſt now, for thine owne conceyt caryeth thee away. Seeing it is ſo, thou muſt not take vponupon thee to ſtād in defence of thy cace, but thou muſt willingly yeeld thy ſelf giltie, aſſuring thy ſelfe that thou ſhalt not be able to clere thyſelfe afore God, but that thou muſt be vtterly cōfounded. Lo what we hauehave to mark in this text. Now let vsus proceede further, Iob ſayeth, would God diſpute with me by force? No, but he would giuegive mee ſtrength. Hereby he betokeneth, that god did preſently diſpute or reaſon againſt him by mayne force: but that were a charging of God with things that can by no meanes lighte into him. And vndoubtedly wheras the doctors of Sorbon ſay that God hath an abſolute or lawleſſe power, it is a diueliſh blaſphemie forged in hell, for it ought not once too enter into a faithfull mannes head. Therefore we muſte ſay, that God hath an infinite or endeleſſe power, whiche notwithſtanding is the rule of all rightuouſneſſe. For it were a rending of God in peeces, if we ſhould make him almightie without being al rightuous. True it is, that his rightuouſneſſe ſhall not alwaies be apparant vntounto vsus, but yet ceaſſeth it not too continue euermore ſounde and vnappayred. VVee muſte not meaſure Gods rightuouſneſſe by our owne conceyte, (for that were too greate a ſtreytening of it:) but wee muſte alwayes bee fully reſolued, that Gods myghtfulneſſe can not bee ſeparated from his rightfulneſſe, bicauſe God cannot bee diſmembred. But Iob ſuppozeth heere, that God diſputeth with him by mayne force: that is too ſaye, that hee ſheweth himſelfe ſo terrible, as there is no reaſon to bee had at his hande, bycauſe there is none other thing with him, but, I am thy God, and I may diſpoſe of thee as I liſte my ſelfe. This is very true: Howbeeit, God ordereth his creatures in ſuche wyſe, as we muſte not imagine that his rightuouſneſſe is ſeparated from his power, as I ſayde afore. And that is the point wherin Iob was ouerſeen, when he ſaide, O, then would not God diſpute with mee by force. For it is certaine that although God had diſputed agaynſte Iob with force or might, yet it ſhold not hauehave bin with ſuch a lawleſſe might, as ſholde hauehave born down right: but with a rightfull might, notwithſtāding that men could not cō prehend the rightfulneſſe thereof. And heere we be warned, that when there is any talk of Gods mightineſſe miniſtred vntounto vsus, we muſte reuerence it by confeſsing the ſame to be alwaies rightful. And if we will ſo do, then (as I hauehave touched alreadie) we muſte not meaſure his mightineſſe by our vnderſtanding: for what a thing were that? It is euen the groūd & cauſe of all the grudgings that are heard againſt God. For when men conceyue not the reaſon why God doth things, they fall out with him, & gnaſh their teeth, & chafe againſt him. Sure it is a diueliſh pryde & preſumption, whē we wil hauehave God to gouern vsus after our own liking, & fall to our cōtrolling of al his doings, & cannot cōceiue good opiniō of thē, except he ſhew vsus the reaſon why. But cōtrariwiſe it behoueth vsus to honour the ſaid ſecret mightineſſe, acknowledging that ther is rightfulneſſe incloſed in it, which we cānot eſpye as yet. There are other ſome, which to proue god rightuous, wold aboliſh his mighty power. Of which nūber are they which in theſe daies cānot abide that a mā ſhould preach, that God hath choſen vsus of his owne free goodneſſe, & that he diſpoſeth al things according to his owne good pleaſure, and that nothing hapneth but by the ordinance & guiding of his hād. For, bicauſe they cānot brook that geere, they fall to ouerth warting after this ſort. How now? If God hauehave ſo choſen ſome & forſaken the reſidue: it foloweth, that he hath created men to damnation: & is that agreable to his righruouſneſſe? Againe, if all things be done by Gods wil, what ſhall a man ſay to it, ſeing ther are ſo many wicked things done? Nowe theſe wretched fooles, or rather madde men, cannot finde in their hartes to ſtoupe ſo low as to ſay: In deede it is a very ſtrange caſe, that God hauing created mē, wil not alſo ſaue thēal: neuerthelater let vsus aſſure oure ſelues, that Gods rightuouſneſſe is to high & to deepe for vsus to atteine vntounto as now: but the day will come that our Lorde will make vsus able to vnderſtand the things that are hiddē from vsus as now. It is ſayde that wee know but partly & darkly: but whē we be become like to him, we ſhall not onelyonly ſee him as he is, but alſo we ſhall perfectly vnderſtand the things that are not yet diſcloſed vntounto vsus. Theſe drunken ſots that are ſotted in their ouerweening, cannot abide to yelde God ſo much glory, as to ſubmit thēſelues wholly vntounto him. For if a man ſpeake to thē of Gods prouidence, they anſwer, how can it come to paſſe, that a mā ſhold be cōdēned for the euill that he hath cōmitted, & yet that the ſame ſhold be done by the wil of God? They cannot diſcerne that man beeyng conuicted by his own naughtineſſe, is iuſtly cōdemned for the ſame & yet that god purpoſeth another end, which is vnknowen to vsus. And lob hath well ſhewed this, by fathering all his afflictions vpō God. For whē the theeues had robbed him of all his goods, he ſayd it was God that had done it: Howbeit in another reſpect, than the theeues had done it. Albeeit that theſe things be ſtrange to vsus, yet muſt we not fall to ſlaundering of Gods rightuouſneſſe, or to rayling at it. And thus the thing which I ſayd was to be noted out of this ſtrayne, is that we muſte not put God vnderunder ſuche rule, as we be able to cōceiue in our vnderſtāding: for his rightuouſneſſe far paſſeth the reache of our witte. VVhat is to be done then? VVe muſt humble ourſelues: & when ſoeuer God worketh after any faſhion that is ſtrange and vnknowen to vsus, we muſt not therfore ceaſſe to conclude that he is alwayes rightuous. For that is the way whereby God will trie whither wee honour him or no: namely if when things fall out contrarie to our reaſon & liking, we neuertheleſſe do ſtill magnifie his name. For if God hādled vsus after our owne wiſh, and all the world were gouerned as we had deuized in our head: it were very eaſie for vsus to ſay, God is rightuous, God is good. And why? Bycauſe wee ſhall hauehave concluded already in our ſelues that it muſt be ſo. And what ſhold then become of Gods rightuouſneſſe? It ſhoulde bee but a certaine ſubiection vntounto vsus: as who would ſay that if God did as we woulde hauehave him to do, thē ſhould he be wiſe, but not els: & that were greate reaſon. Contrariwiſe (as I hauehave ſayd) he tryeth our humilitie when he woorketh after ſuche a faſhion as wee cannot find to be good by our naturall witte, and yet neuertheleſſe confeſſe him to bee rightuouſe, and there reſt as priſoners vnderunder the bridle of humilitie. Thus ye ſee after what maner we yeeld God the glory that is belōging to him. And therfore although God vſe greate rigour towards vsus, ſo as we knowe not on whiche ſide to turne vsus, and we ſeeme to bee preſſed ouer ſore. Yet let vsus beware that wee ſay not with Iob, that God debateth with vsus in mightineſſe of power: let vsus take hede that we father not an abſolute power vponupon God: but lette vsus conſider that there is alwayes in him an incomprehēſible rightfulneſſe which it behooueth vsus to honour though wee perceyue it not, and that it ſhew not it ſelfe: let vsus alwaies make this concluſion, Lorde, thou art rightuous, and thy iudgemēts are a bottomleſſe pit. This is the cauſe why it is expreſly ſayde in the Pſalme, Lorde thou art rightuous, and thy iudgements are as a deepe Sea. And therefore man muſt ſtoupe in that behalfe, for if he preſume to enter into thē, ſurely he ſhall neuer wade out againe, but be plunged & as it were drowned in thē. Then although we ſee ſo great and darke dungeons: yet muſte we confeſſe that God is rightuouſe. Furthermore whereas Iob ſayeth heere, that God would giuegive him ſtrength, and not debate with him by prerogatiue of his power: let vsus acknowledge that God giueth vsus ſtrength euen in the greateſt rigour that hee vſeth. For if he gaue vsus not ſtrength, what a thing were it? God nedeth not to vtter any extreme force to confound vsus, let him but blowe vponupon vsus, and wee be diſpatched. For what is mā? A little ruſh that is withered byandby, or elſe a flowre, or a bud of an herbe, or whatſoeuer elſe is leſſe: to be ſhort, he is but a ſhadowe. Therefore if God ſhewe not this power in maynteyning vsus, wee bee vndoone, yea euen with the leaſte aduerſitie that he can ſende vsus. And what ſhould become of vsus then if he vphild vsus not, when he liſted to chaſtize vsus ſomewhat roughlier? But hee beareth vsus vp in ſuch wiſe, that whē he ſmiteth vponupon vsus with the one hand to ſtrike vsus downe, he hath the other hande vnderunder vsus to lift vsus vp againe, & ſuffereth vsus not to quaile. Therefore let vsus conclude, that if God afflict vsus, hee wyll giuegive vsus ſuch ſtrength as we ſhall alwaies ſtand ſtedfaſt & vnouercome: yea verely, for he is neere vsus, that is to ſay, vsus that are his. Inſomuch then as we feele ſuch aſsiſtance at his hand, it ought to ſuffize vsus, aſſuring our ſelues that he will alwayes hauehave ſuch reſpect of our infirmities, as he will make vsus to feele his grace more and more, and vtter it in ſuch aboundance, as wee ſhall bee well fenced with it to continue in his holie calling vntounto the ende.

Now lette vsus fall downe before the face of oure good God, with acknowledgemēt of our faults, praying him to make vsus to profit more and more in true repentance, and to open our eyes, that we may learne to ſearch the wants that are in vsus, and to condemne our ſelues for them: and therwithall reſort vntounto him, not doubting but that hee is ready to heare vsus, & that whenſoeuer we ſeeke the remedies of our diſeaſes, he will alwaies ſhewe himſelf a good phiſition in purging vsus of all our wicked affections: and that it may pleaſe him to open our eyes, to the ende wee may behold the fauour that he ſheweth vsus, in adopting vsus for oure Lorde Ieſus Chriſtes ſake, and in giuing vsus the pledge of our ſaluation, that therby we may take occaſion of comfort & reioycing, yea euē in the mids of all the afflictions & temptations of this world, ſo as we may ouercome them and all other battels wherewith hee liſteth to exerciſe vsus here. That it may pleſe him to graūt this grace not only to vsus, but alſo to all people and Nations, &c.

The .lxxxix. Sermon, which is the ſecond vponupon the .xxiij. Chapter.

This Sermon is yet ſtill vponupon the, vij. verſe, and then vponupon the text that is added.

8 If I come afore him, hee appeareth not too mee: and if I come behinde him, I ſhall not atteyne to him.

9 If I come on the left ſide vvhere he doth his vvorke, I ſhall not perceiue him: and if I turne mee to the right hand, he vvill hide himſelfe and I ſhall not ſee him.

10 According as he knovveth my vvay, ſo doth he trie mee, and I ſhall go out as golde.

11 My foote hath hild his path, I hauehave kept his vvay, and not turned aſide from it.

12 I hauehave not forſaken the commaundement of his lippes, I hauehave layde it vp, and hauehave ſette more ſtore by the vvordes of his mouth than by my liuing (or my cuſtome.)

IOb purſewing the matter that was treated of yeſterday, proteſteth heere, that if God woulde handle him after his deſerts, he ſhoulde not bee ſo ſore afflicted as hee is: for alwayes his meening is, if God woulde proceede with him according to the rule of his law. And hereby he betokeneth that he is not puniſhed as an offēder, but that God hath ſome other reſpect which is vnknowen vntounto him. Certeſſe it is very true that God dealeth not after this ordinarie manner towards him, whē he vttereth ſuch rigor againſt him. For Iob was none of thoſe that hauehave tranſgreſſed Gods law in ſuch wiſe, as their puniſhment ought to be an exā ple vntounto others. Iob was none of that nūber: he had indeuered to lead a holy life: & he had ſo behaued himſelf, not only towards mē, but alſo towards God, as he might hauehave bin counted more than half an Angell in cōpariſon of other mē. And therfore he hath good reaſon to ſay, that the puniſhment which he indured was not for his ſinnes, if ſo be that he had acknowledged that god might iuſtly do it, if hee thought good. For if our Lorde beare with men, it is not to bee ſayde therfore, that he is bound to do it, and that it may not bee free for him too chaſtize them more roughly if he liſt. Iob therfore doth amiſſe in this poynte, that he acknowledgeth it not to be through Gods meere grace, that hee is not puniſhed for his ſinnes. Agayne hee doth euill in entring into Gods ſecrete iudgements, and in ſurmizing that God vſeth an abſolute or lawleſſe power, and in not acknowledging a ſecrete rightuouſneſſe in him, although his creatures perceiue it not. This is the cauſe why he ſayeth, That the rightcouſe might go too lawe with God, if he woulde voutſafe to deale by the order of his lawe. But yet it is certaine, that if we ſhoulde go that way to woorke, we muſt all of vsus needes bee condemned. For what mortall man can boaſt that he hath fulfilled the law of God? And it is written, curſed is he that perfourmeth not all the things that are conteyned in the lawe. Thus ye ſee that all mankinde is ſhut vp vnderunder the curſe, if God liſted to extend the rigour of his law towards vsus, according as Sainct Paule treateth ſpecially therof in the thirde Chapter to the Galathians. Iob then is farre ouerſeene in ſaying that a ryghtuouſe man maye pleade hys cace, if God will giuegive him audience according to the rule of his law. For (as I hauehave ſaid) we muſt needes yeeld ourſelues giltie, not onelyonly for offending in ſome one poynte, but for tranſgreſsing in all poynts, inſomuch as we neuer ſerue God as wee ought to do, nor with ſuche perfection as hee deſerueth and as our dutie requireth. VVherefore it followeth that men are tranſgreſſers of the lawe, not in ſome one parte of it, but in eueryevery poynte. Moreouer, it is true that the rightuouſe maye ſhewe themſelues before God, howbeit not to come to account: for wherein conſiſteth oure bliſſedneſſe, but in hauing our ſinnes pardoned and as it were buried at Gods hand, as it is written in the two and thirtith Pſalme? And who draweth open his mouth to pleade againſt the heauenly iudge? It ſtandeth vsus then in hande to hauehave Ieſus Chriſte for our aduocate: and he in pleading our cace alleadgeth not our deſerts, ne ſetteth himſelfe in our defence, to ſay that God dooth vsus wrong in puniſhing vsus: but he alledgeth the amendes that he himſelfe hath made, and that forſomuche as hee hath releaſed vsus our dettes, we be now quit before God. Thus wee ſee that Iob offended in ſaying that the rightuouſe and iuſte dealing man may pleade his cace before God. Now as concerning the other poynt where it is ſayd, that if he ſeeke God before him, he ſhall not perceiue him: and if hee come behind him, be ſhall not ouertake him: and if hee go on the left hande, he will bee hidden from him: and if hee turne on the right hande, hee ſhall not ſee him: thereby hee meeneth that Gods iudgements are incomprehenſible to him: which is a very true ſaying. Some expound this of the foure partes of the worlde: and all commeth to one poynt. For according as it is ſayd in the Pſalme, who ſhall giuegive mee wings to flie away? If I go ouer the Sea, the hande of God is to long: it will ouertake mee. If I go downe into the deepes, there he will find mee out. If I flye aboue the cloudes, yet will his hand ouerreach mee, and plucke mee backe from thence. Therefore it is all one in this text, when wee vnderſtande it to bee ſpoken of the Eaſt, VVeſt, South, and North. Iob meeneth that it is to no purpoſe for men too make long diſcourſes, for when they hauehave trotted vp and downe all the world ouer, yet ſhall they neuer attayne to the great ſecretes of God, for they ſurmount all their capacitie and reache. But the ſenſe continueth alwaies the ſame that I hauehave ſpoken of: namelye that Iob meeneth heere, that the manner of dealing whiche God vſeth towardes him, is ſo high and profounde, as mans reaſon can neuer reache vntounto it. And it is a very true ſaying, ſo it bee well applyed: but Iobs fault is, that foraſmuch as hee perceiueth not the reaſon of Gods dooings, hee imagineth him to vſe an abſolute or lawleſſe power (as they terme it) that is too ſay, that God woorketh at his owne pleaſure withoute keeping anie order or rule, and that hee doth as he liſteth, like a Prince that will not bee ruled by reaſon, but followeth his owne liking. In ſo ſaying Iob blaſphemeth God: howbeeit, that is bycauſe of the ſuddaine pangs of his paſsions, wherethrough woordes eſcaped h… without aduiſedneſſe. Neuertheleſſe hee fayleth not to conclude alwaies that God is rightuous & blameleſſe: he ſticketh euer vntounto that in himſelfe. But yet notwithſtanding: hee is not able to brydle his tung from caſting foorth woordes out of ſquare by reaſon of his paſsions. This is it that wee hauehave to marke in effecte. Nowe, that we may applie this doctrine to our vſe, let vsus vnderſtande, that wee muſte not preache before God to pleade our cace with him: for we muſte needes bee condemned without any long procesmaking on his behalfe: and the mo defences & excuſes that we thinke we hauehave, ſo much the more muſte our ſinfulneſſe needes increace. Then is there none other remedie, but to acknowledge ourſelues giltie, and to craue forgiueneſſe and merciemercy. Thus our cō ming vntounto God, muſte not be to pretende any iuſtifying of our ſelues, nor to make any ſatisfactiō: but to acknowledge our ſinnes, and to beſeeche him too admit vsus of his owne meere goodneſſe and merciemercy, and not to open our mouth to pleade our cace. For that manner of debating belongeth not to vsus: it is the office that is giuen to oure Lorde Ieſus Chriſt. Therefore let vsus on our parte holde our peace, and ſuffer Ieſus Chriſt to bee our ſpokeſman, and to make interceſsion for vsus, that by that meanes our faults may be buryed, and we be quit in ſted of being condemned. Thus much hauehave wee to beare away in the firſte place: and that is the meane to deliuer vsus from our iudge for euer: according as S. Paule ſayeth, who ſhall lay any thing to the charge of Gods children ſeeyng hee iuſtifyeth them? VVho ſhall ſtande againſt them ſeieng that Ieſus Chriſte hath taken theyr cace in hande too pleade it? That (ſay I) is all our refuge: and without that, we be vndone, and we muſte not thinke to come vntounto God without it. For we ſhoulde be ouerwhelmed with his wrath as we be worthy. As touching the ſecond point, it behoueth vsus to marke, that Gods iudgementes are oftentimes hidden from vsus: but yet muſte we not therfore thinke them ſtraunge, ſo as we ſhould check againſt them or ſay, there is no reaſon in them. Lette vsus rather acknowledge that Gods rightuouſneſſe is too highe a thing for ſuche rudeneſſe as is in vsus, and that it were too greate a preſumptuouſneſſe for vsus to deſire to atteyne therevnto. This (ſay I) muſte wee be fully reſolued of. I ſayde that Gods iudgementes are very ſecrete, and that when wee hauehave ſought, ſerched, and ranſacked to the vttermoſt that we can, wee ſhall bee confounded: but doth it followe therefore, that God hath no rule of himſelf? No. And why? Let vsus make compariſon betwixte him and vsus, and what a difference is there: My wayes (ſayeth he) are further off from yours, than heauen is from earth. Truely he vſeth that manner of ſpeach to ſhew, that we muſt not eſteeme of his mercy according to our owne nature. Neuertheleſſe God doth generally ſhew, that it is againſt all reaſon that we ſhould meaſure him by our ſpan as the Prouerb ſayth. VVhat remayneth then? VVe muſte honour Gods ſecretes when they be hidden from vsus, and therwithall confeſſe that all his doings are diſpoſed with infinite wiſedome, vprightneſſe, & goodneſſe, and that if any man attempt to doubt of that, he muſte needes come to ſhame, according as it is ſaid in the Pſalm, Lord howſoeuer the world goeth, thou ſhalt be found rightuous. For Dauid ſaw wel the diueliſh pryde that is in men, who will needes bee alwayes replying againſt God and controlling of him. But what winne they by it? nothing, but that God muſte maynteyne his owne right, and they bee ouerwhelmed with theyr malapertneſſe. Thus ye ſee a poynt that is well woorthy to be borne in minde, when it is ſayde, that if wee go from the ſunne riſing to the ſunne going downe, and drawe about from North to South, when wee hauehave hunted ouer all the worlde, yet ſhall we not attayne vntounto God. Heereby wee be informed, that Gods determinations are ſuche a bottomleſſe Sea, as wee can neuer atteyne to them, and that the rightfulneſſe whiche is in them, is an infinite thing. Now lette vsus conſider our owne abilitie, and marke what infirmitie is in vsus. If a man ſhoulde beſtowe all his whole life in traueling, yet could he not know the whole world. And what ſhoulde we know of God when we had atteyned to the centre, (that is too ſay to the bottome) of the earth? [Little or nothing.] And ſurely if we coulde ſtye vp aboue the cloudes: yet ſhoulde wee come farre ſhorte of knowing all that is in God. So then lette vsus learne two things breefly: the one is, that when God woorketh not after our manner, wee muſte not thinke with our ſelues, that the creatures are able to do this or that: or that men hauehave bin wont to doo ſo: or that the ordinarie manner of woorking is thus and thus: or that this is the order of nature. Gods mighty power muſte not be ſhut vp within the order of nature, nor within ſuch bounds. VVhat then? Let vsus confeſſe that his iudgements are ſo depe a Sea, as we cannot found them. And therewithal let vsus hold it for a ſure principle, that God continueth euermore rightuous, notwithſtanding that hee ſeeme too deale crookedly and ouerthwartly: and although we finde fault wyth his doings, and hauehave apparant ſurmiſes and colours ſo to do: yet (ſay I) let vsus alwayes conclude thus with our ſelues: Lorde, thou art rightuous, according alſo as Ieremy ſayth. True it is that it greeued him to ſee the wicked hauehave their full ſcope and the godly men to bee vtterly troden vnderunder foote, ſo as all things were out of order, and might ouercame right, and there was no more conſcience and vpright dealing among men. Ieremie lamented it and was ſorie for it. Againe hee ſawe the wicked liue vnpuniſhed, as though God had bin aſleepe, and had thought no more vponupon his charge. Thus ye ſee it was a very hard and comberſome temptation that the Prophete indured. But foraſmuch as he knew, that fleſhly wit cannot conceiue gods wonderfull iudgements, hee maketh a preface before hee enter into his complaint and moane, ſaying, Lorde, thou art rightuons and thy iudgements are rightfull. His ſpeaking after that manner, is to ſhewe that he intendeth not to enter intoo diſputation with God, and to pleade with him as with his fellowe or matche, or too call in queſtion whether God woorketh by reaſon or no. Ieremie abridged himſelfe of that libertie, and cut off the occaſion of that which he might hauehave conceyued in his minde. Therfore before he enter into his matter, he maketh this concluſion: Lord howſoeuer the world go, and although men may ſurmize that thou doſt things without reaſon: yet art thou rightuous and vnblamable in all poyntes and all reſpects. Euen ſo muſt wee do, and not ſay with Iob, It is impoſsible for vsus to knowe the reaſon of Gods woorkes. That is verie true, howbeit it is but faintly ſpoken. But we cannot mount ſo high, neuertheleſſe if God woorke after a maner that we cannot comprehende, we muſt not therfore ceaſſe to acknowledge him to bee rightuous, and to honour him, and to humble our ſelues before him. This is in effect the thing that we hauehave to remēber here. Furthermore let vsus take warning, that we may wel make large diſcourſes, but we ſhall gaine nothing thereby. True it is that men may hauehave great quickneſſe in their wits: but yet muſt not the ſame giuegive vsus occaſion or ouerweening as we ſee many do, who bicauſe they hauehave their wits wel ſharpned, thinke themſelues able to finde out the reaſon of all things: and that cauſeth them to run ſo aſtray, that in the end they bee doted in their owne vnderſtanding, that is to ſay, God puniſheth their pryde for taking toomuch vponupon them. Therefore let vsus conſider well, that when wee hauehave trudged vp and downe, we ſhall be neuer a whit the nerer to the finding out of the end of all things. For our Lorde will ſhew vsus that our wit is too weake and rude to attaine to ſuch heighth. Our knowing therefore muſt bee but in part, and it muſt ſuffiſe vsus to taſt in ſome certaine meaſure the things that are for our welfare, wayting for the latter day when wee ſhall hauehave them fully diſcouered vntounto vsus. Thus ye ſee more what we hauehave to marke in this ſtreyne. Now Iob addeth immediatly, According as hee knoweth my way, ſo will he trie me, and I ſhall go out as gold. Hereby Iob betokeneth that God hath a great aduauntage ouer him. I cannot know him (ſayth Iob) and he knoweth me: I vnderſtande not his workes, and he iudgeth of mine: to bee ſhort, he trieth me as golde in the furnace, inſomuch that there is not ſo little a peece of froth or infirmitie in mee, but he ſeeth and diſcerneth it: and therefore it is too no purpoſe for me to go to law with him. This is the concluſion that he maketh. Now this ſaying of his is verie true, that God knoweth our wayes and trieth and proueth vsus as gold in the furnace: but yet notwithſtanding hauehave wee any cauſe to cōplaine that we be not his matches? Should the creature checke after ſuch a ſort, as too take part agaynſt his maker? Though God make vsus not haile fellow with himſelfe, ought wee to ſay that he doth vsus wrong or iniurie? Therefore whenſoeuer it commeth to our minde that God knoweth all our wayes, and that hee tryeth vsus, and that he purgeth and ſifteth out all the ſinfull affections and ſuperfluous thoughtes that are in vsus: let vsus vnderſtand that the ſame muſt teach vsus lowlineſſe and feare, and not prouoke vsus too make any complaint as Iob dooth in this text. And herewithall we ſee how God intendeth to bridle vsus by al meanes for our owne welfare. For when he trieth vsus after that ſort, commeth there any profite of it vntounto him? No: but he knoweth it to bee expedient for vsus, according alſo as when hee commeth neere vntounto vsus, is it for that he is afrayde, or for that hee ſeeketh any profite by vsus? No, it is nothing ſo: but he knoweth that wee hauehave neede too bee kept in obedience and awe. For that is the cheefe thing that he requireth of vsus, and that is the ſea of all vertue that bringeth vsus to ſaluation. Therfore it behoueth vsus to be rightly ſubiect vntounto God. For if he hild not his maieſtie ouer vsus, and ſhewed vsus not what wee bee, and what our ſtate is, and hilde vsus not vnderunder his feete: what would become of vsus conſidering the pride and malapertneſſe that are in vsus all? God then in not ſhewing vsus the reaſon of his works, doth it to the end we ſhould lerne to obey him. Againe, if we ſee not why he doth this or that: how ſhall we comprehend his being? we be ſure (as I ſayd) that if he trie vsus, it is for our welfare. And in good ſooth which of vsus trieth himſelf? Nay contrarywiſe in ſteede of lighting a candle to ſerch our owne wants and ſinnes: we quench the creſſet that God hath lighted too our hande. VVhat elſe is the diſcretion that hee hath giuen vsus to diſcerne betwene good & euill, but as it were a candle which he hath lighted, to the end we might perceyue the naughtineſſe that is in our ſelues? But we ſee how men labor to quench all the ſayd knowledge, and would faine ſuppreſſe their owne conſciences, that they might liue like ſwine, & bee no more aſhamed nor abaſhed at the euill which they commit. Men then go about to become brute beaſtes and ſo we ſee that they indeuer to quench the lamp or candle that God had lighted in them to draw them them to this triall: Seeing it is ſo: it is good reaſon that God ſhoulde ſearch and trie vsus, bycauſe wee will not do it our ſelues as our dutie were to do, but by our good willes woulde become like brute beaſts and diſpatch our ſelues of al diſcretion and reaſon. Thus ye ſee that the thing which we hauehave to marke in this text, is that forſomuch as God knoweth our wayes and woorkes aforehand: it behoueth vsus to conclude, that if hee make vsus too paſſe as Gold through the furnace, the ſame is for our profite and welfare. And although we perceyue not the reaſon of it, we ought to be contented that our Lorde is rightuous, and that hee will in the ende ſhew vsus wherſore he hath tryed vsus after that maner, in making vsus too paſſe through ſo many afflictions, as gold paſſeth through fire. Although then that this be greeuous to beare: yet God doth it not without cauſe. VVe perceyue it not as yet, bycauſe our wit is too weake. Howbeit our Lord will in time make vsus perceyue that he wrought not at all aduenture, but that he knew what was meete for our welfare. This is in effect the thing whiche we hauehave to beare away heere. Nowe when Iob hath ſayde ſo, he addeth this proteſtation. That his foote bad walked in Gods path, and that hee bad not left his way, nor turned aſyde from the commaundement of Gods owne mouth, but bad ſet more ſtore by it, than by his owne liuing or manner of dealing. True it is that Iob might well proteſt that hee had walked ſo vprightly, as that he was not of the number of the diſpiſers of God, nor of the number of looce liuers that were giuen to all naughtineſſe. Iob might well ſay ſo: for it was true: according alſo as wee ſee that Dauid might well ſay, Lorde I hauehave kept thy commaundementes with my whole hart. Lorde I hauehave ſet more ſtore by thy lawe than by gold and ſiluer: all my delight hath bin in them: I hauehave not weltred in my wicked affections: but all my pleaſure hath bin in the hearing of thy lawe. VVhen Dauid ſpeaketh after that maner, is it too boaſt himſelfe before God? No: for in another place he ſayth, Lorde who is able to ſtand before thee? If thou enter into account with men, no creature can bee iuſtified. Therefore enter not into iudgement with thy ſeruant O Lorde. For who is he O Lord that ſhall ſtand vp, if thou marke all our faultes? VVe ſee then that Dauid dooth willingly yeeld himſelfe guiltie, and that whereas he proteſteth himſelfe too hauehave followed Gods commaundements: it is al one as if he acknowledged the gracious giftes that heé had receyued at his hand, & did him homage for them, ſaying thus: Lord, thou haſt done me exceeding great good, thou haſte gouerned me by thy holy ſpirite, my following of thy commaundements came not of my ſelfe, but thy guiding of me cauſed me to giuegive my ſelfe therevnto. Dauid by yeelding ſuch honour vntoo God, confirmed himſelfe more and more in good hope, aſſuring himſelfe that as hee had felt God good and gracious too him heeretofore, ſo hee would neuer ſayle him heereafter. If Iob had proceeded after that maner, his proteſtation had bin good and holy. But what? his meening heere, is to go to lawe with God, and to vphold that if God handled him after the ordinarie rule of his lawe, hee ſhoulde hauehave no cauſe to vſe ſuch rigour towardes him. Iob is groſſely ouerſeene in this behalfe. For if God had iiſted to hauehave puniſhed him for the ſinnes that hee had committed: he might iuſtly hauehave done it: and in that he doth it not, it is of his meere free goodneſſe. Iob therefore dooth not diſcerne aright betweene God and his own perſon. For he ſhould hauehave ſayd, Lord it is true that thou chaſtizeſt me, and I know and thou migh, teſt do it euen by thy law▪ and it is true alſo that I hauehave indeuered too walke before thee in as great ſoundneſſe as was poſsible for mee to do. Neuertheleſſe there hath alwayes bin ſomewhat amiſſe, and therefore thou ſhalt find all my workes to be ſinſull. Iob might hauehave ſpoken ſo and ſayd: well Lorde, I knowe well thou beareſt with me: and that proceedeth of thy fatherly goodneſſe. And although thou chaſtize me, yet thou makeſt mee too perceyue that thou doeſt it not for my ſinnes, but bycauſe it pleaſeth thee too exerciſe my pacience. Neuerthelater, in the meane whyle I feele my ſelfe combered extreemely, and therefore I muſte conclude, that thou doeſt it vponupon ſome ſecrete and wonderfull purpoſe. If Iob had ſpoken ſo: all had bin well. But he was caried away by the pangs of hys paſsions. And thereby we are all warned (as I ſay de afore) to miſtruſt our ſelues when we be afflicted. For we be (as ye would ſay) ſo dazeled, as wee cannot diſcerne what is good. And if this thing befell vntounto Iob who is ſetheere before our eyes, as a myrrour of pacience: what will become of vsus? Therefore when wee bee afflicted, lette vsus pray God ſo to hold vsus in awe, as we may glorifie him, and that if any toyes come in our heades too grudge agaynſt him, they may be beaten downe, knowing that we cannot ſpeake one word of our ſelues, but the ſame ſhall prouoke Gods wrath more and more. Thus ye ſee what we hauehave to beare in remembrance. Furthermore in going through with this ſentence, let vsus learne to knowe what the true ſeruing of God is: for Iob ſheweth vsus here howe to do it. VVhereat then muſt we begin when wee intende to giuegive and dedicate our ſelues wholly too the obeying of God? At the keeping of the way whiche hee ſheweth vsus. Men muſt not frame themſelues newe deuotions at their owne pleaſure, after the manner of the worlde whiche is too much giuen therevnto. VVhen men bee moſt deuout, and would faine worke wonders, where at make they their enterance? At the following of that which ſeemeth good to their owne liking. Yea? as who would ſay that God had no ſoueraintie ouer vsus, or as though the cheefe poynt of his ſeruice were not obedience. Then if any man will ſerue God aright, let him ſhut all his owne imaginations out of the doores, and not behaue himſelfe after his owne liking and wit: but let him ſubmit himſelfe to Gods worde, and followe that which is ſet downe heere, namely, I hauehave ſet my foote and walked in Gods path, I hauehave not turned aſide, I hauehave not in any wiſe ſtepped out of his wayes. Had this rule bin well hilde and kept, wee ſhoulde not hauehave ſo great controuerſies nowe adayes with the Papiſts aboute the ſeruing of God aright. For what is it that is called Gods ſeruice in the papacie? It is the inuentions of theyr owne braynes, whereof God neuer ſpake one woorde. VVhat is it that they call deuotion? EueryEvery mans owne liking. Aſſoone as a man hath a mind to any thing, by and by he beares himſelfe in hand that God is aſmuch delighted with it as himſelf is, and there is no man but hee vndertaketh ſome thing or other. Behold the ouerboldneſſe that hath alwayes reigned in the world: which is, that men will needs be maiſters, and make lawes at their own pleaſure, and God muſt bee ſaine too accept whatſoeuer they hauehave forged after that maner. But contrary wiſe the holy ghoſt telleth vsus, that we muſt not lift vp one foote too go foreward, but onelyonly in the way which God ſheweth vsus. It behoueth vsus to refrayne our ſelues in that cace: for he that will needes raunge abrode, and make his friskes and outleapes to ſtray here and there: may well breake his leggs and his necke, but hee ſhall neuer do himſelſe any good: that is to ſay, wee ſhall neuer go forewarde but rather euer backwarde, when wee bee ſo deſirous to gad after our owne fancie. Then let vsus learne, that the faſhion to liue well and rightly and which God alloweth, is too ſet our feete in the way, not whiche wee our ſelues hauehave made, but whiche hee hath ſhewed vsus by his woorde. And not without cauſe dooth Iob adde further, that hee had not retyred or turned backe. For heereby he ſheweth, that men are tempted continually with a tickling luſt to ſtart out of the right way: according as in verie deede we ſee that God cannot holde vsus vnderunder his obeyſance, but by force: and euen he that is moſt deſirous to walke in ſuch ſingleneſſe as he would neither put to nor take away frō gods word, ſhall notwithſtanding not miſſe too feele prickings in himſelfe, and to be tickeled to ſteppe out of the way. And ſpecially if wee ſee any man take ſuch libertie, ſo as wee can ſay, beholde ſuch a man doth ſuch a thing: then wee bee moued at it, and the ſight of ſuch examples maketh vsus too deſyrous to turne out of the way. To bee ſhort, wee bee eaſily caried away from obeying God by any maner of meanes, bycauſe our wittes are curious and fantaſticall, and alſo bycauſe wee ſee things euerye where that drawe vsus vntounto euill. And therefore let vsus take heede that we may be able to proteſt truely with Iob, that wee hauehave not ſwarued from the waye that God hath ſhewed vsus. Now, that wee may ſo do, it behoueth vsus to herken well too the things that God telleth vsus in his lawe. For men woulde ſtill beare themſelues in hand that God alloweth of their doings, and that they be ſtill in a good way, if it were not for the declaration that Iob addeth: which is, That bee gaue himſelfe wholly too heare the commaundement of Gods owne lippes. VVherefore ſpeaketh hee of the commaundement of Gods lippes? It ſhoulde ſeeme that that is more than needeth. No, it is to ſhew that mans life ſhall alwayes be vnruly and diſordered, if it bee not framed by the law of God, and all his thoughtes and deedes ſo directed by it, as hee preſume not to ſwarue any whit at all from it, be it neuer ſo little. And this ſerueth to ſhew vsus the vſe of Gods woorde, and the profite that wee reape thereof. The vſe then of Gods worde, is to hold vsus in the right way, bycauſe that if we ſhould looke for newe inſpirations from heauen, Satan being tranſformed as hee is, might put many illuſions in our heades: but God hath cut off the occaſion of his guilefulneſſe, by giuing vsus the holy Scripture: and therevnto will he hauehave vsus to holde our ſelues. Therefore let vsus beware that wee vſe the benefite which God offereth vsus. Nowe therewithall is matched a profitableneſſe: for is there any thing more to bee deſired, than for a man to be ſure that he ſhall not miſſe? If we walke in doubtfulneſſe as the poore Papiſts do, and as all they do which are led by their owne imagination: I ſay if we bee in doubt whether God will accept our doings or no: what a thing were it? But when we be throughly aſſured that the way which hee ſheweth vsus is infallible, ſo as we may well walke in it, and the more we go forwarde in it, the neerer wee come to him and to the poynt of our ſaluation: ſuch certaintie is an ineſtimable treaſure. So then let vsus not bereeue oure ſelues of the grace that God offereth vsus as we ſee the world do, which is ſo malicious and froward, that it had much leuer to giuegive it ſelfe too it owne fantaſticall deuiſes, that is to followe the vnfallible truth which cannot lie vntoo vsus. Lo what wee hauehave too marke in this Text, where Iob ſpeaketh of the commaundement of Gods lips, too ſhewe vsus that God in ordeyning his word which is preached by the mouthes of men, intended too hauehave vsus to reſt therevpon, too the ende wee ſhoulde not ſeeke vaine gazings heere and there. Now he addeth, that hee did ſetmore ſtore by Gods worde than by his owne liuing or maner of dealing. The Hebrue worde which he vſeth heere, ſignifieth properly an Ordinance or Decree. And truely about a three verſes after, where hee will ſaye that God hath decreed of him, or had an eye to him: hee vſeth the ſame woorde that is ſet downe heere. Yee ſee then that the proper ſignification of the worde is Decree, Determination, Ordinance, or common maner of doing. And agayne ſometymes by a ſimilitude it is taken for a mans ordinarie liuing or prouiſion, bycauſe it is a parcell of the lawe that a man ſhould lay for his liuing. For he muſt not eate ſo much as to bruſt himſelfe in one day, but hee muſt take his portion too his nouriſhment and ſuſtenance, and content himſelfe with it. Thus yee ſee that this worde is alſo taken for eueryevery mans ordinarie liuing or prouiſion. And either of both wayes may ſtand very well. VVhat is it then that Iob ment heere? Hee ment that Gods worde was a treaſure of more eſtimation vntoo him, than all the goodes of the worlde. VVhat thing is dearer vntounto men than their nouriſhment? For as we louelove our liues, ſo doo we alſo indeuer to prouide neceſſaries for the ſame. If we want bread, what a thing is it to vsus? How are we diſmayd at it? Foraſmuch then as men hauehave great care too mainteyne their liuing: Iob in preferring Gods worde before his ſuſtenaunce of meate and drinke, ſheweth thereby that hee made not ſo great account of this preſent life, as of earneſtneſſe in obeying God, and that hee had muche leuer to be taught by his word, thā to be fed with the beſt meate in the worlde. Heerof wee may gather a good admonition. For we ſee howe men are deſirous to liue, and not onelyonly deſirous, but alſo mad of it, ſo as there is nother meaſure nor ſtaye in them. And yet in the meane whyle they wote not to what end they liue, nor why they deſire life. For they hauehave no regard of God. So much the more therefore doth it ſtande vsus in hand to marke what is ſayde here that is to wit, that our deſiring to liue in this world, muſt be alwayes to ſerue our God, and too dedicate our ſelues to his glorie, and to bee conſirmed more and more in the hope of the heauenly life wherevnto he calleth vsus. That is the poynt wherevnto wee muſt applie all our wits and indeuers. And if we do ſo: it will follow immediately, that we ſhall preferre Gods doctrine (which is the ſpirituall foode of our ſoules) before all the foodes that wee can wiſh for our bodies. For what is it to be fed with bread & water, yea or with wine, & all other the dilicateſt meates and deinties that can be deuiſed? VVhat is that too the purpoſe if our ſoules be ſtarued in the meane while? Oxē Aſſes, and horſes ſhold be in better & more excellēt ſtate than we. So thē let vsus lerne to preferre gods word (wherwith oure ſoules are nouriſhed) before all the things that concerne this tēporall & flightfull life: and let our preferring of it bee not onelyonly to ſay, I am learned: but alſo too giuegive our ſelues wholly to the ſeruing of God, as I obſpeaketh of it here. Now let vsus come to that which I hauehave declared concerning the worde when it is taken too ſignifie the common maner of doing. If wee take it in that ſenſe, truly the meening wil not be chāged at al in effect. Howbeit there wil be one other point very profitable and worthie to be borne away. For by that meanes Iob declareth, that he was not wiſe after the maner of the wiſe men of this world, who will alwayes needes followe their fleſhly reaſon, but that he had quite giuē ouer al ſelf liking to the end he might ſubmit himſelf vntounto God. And that is a verie needfull thing: according as I hauehave touched alreadie, that wee bee but vagabundes and ſtragglers, if wee holde not the way that God hath ſhewed vsus. And howe may that be done? Let vsus cut off, I ſay, let vsus cut off our owne cuſtomes, Ordinances, and maners of lyuing: let euerie whit of it fall to the ground, and be done quite and cleane away. For ſo long as men delight in their own inuentions, ſo long as they bee wedded to their owne cuſtomes, and ſo long as they ſticke wilfully too their owne trades of lyuing: it is impoſsible for them to giuegive themſelues too God. It is all one as if a man woulde put a French hoode vponupon the heade of a Calfe, or a Cowe, which is not theyr nature or kynde, and therefore they cannot away with it. But yet more wood are we when it commeth to the point that wee ſhould obey God, than the brute beaſtes are too the things aforeſayd. VVherefore that we may be faſhioned to obey Gods law, wee muſt learne firſt and formoſt too rid our ſelues of all the gay inuentions that come in our head, [as when we think with our ſelues] why ſhould not this be good? VVee hauehave bin wont to do it, and euerie man doth ſo, and it hath continued thus at all tymes. VVee muſte no more alledge any of theſe things. And why? For if God once ſpeake the word, it behoueth vsus to yeeld vntounto it. And ſo wee ſee it is not without cauſe that Iob hath ſayde, that he ſought Gods worde, and the doctrine conteyned in the ſame, and that he eſteemed it more than all other things. And as touching the word lay vp: it cannot be diſcourſed to day, and therefore we wil let it alone till to morrow.

And in the meane while let vsus fall downe before the face of our good God with acknowledgement of oure faults, praying him to make vsus ſo to feele them, as wee may learne too humble our ſelues, not onelyonly in acknowledging the mightie power that he hath aboue vsus, but alſo to glorifie him in his rightuouſneſſe, and to knowe our ſelues alwayes to be wretched ſinners: and ſpecially that when we knowe the faults that are in vsus, wee may continually mourne for them, aſſuring oure ſelues that God knoweth many mo by vsus, thā we our ſelues can perceiue: and that foraſmuch as we bee full of vanitie and inclyned too deceyte and leaſings, let vsus deſire him too refourme vsus in ſuch wiſe, as our whole ſeeking may be to profite in his ſchole, and as we may harken diligently to the ſound doctrine that is ſpoken to vsus in his name: not with our bodily eares only, but in ſuch ſort as it may take good roote in our harts, that we may deſire nothing elſe but to be filled with it, and to hauehave it for our ordinarie foode. That it may pleaſe him to graunt this grace, not onelyonly to vsus, &c.

The .xc. Sermon, which is the thirde vponupon the .xxiij. Chaper.

This Sermon is yet ſtill vponupon the twelfth verſe, and then vponupon the text that enſueth.

13 Hee is ſtill at one poynt, and vvho can turne him from it? looke vvhat his heart deſyreth hee doth it.

14 He vvill performe of me vvhatſoeuer he hath decreed, and many ſuch things are in him.

15 This is the cauſe that I am afrayd of him, and vvhen I thinke of him I ſtand in feare of him.

16 God hath ſoftned my hart, and the Almightie hath troubled me.

17 For I am not cut off by the darkeneſſe, but he hath hidden the darkneſſe of my face.

VVE ſawe yeſterday, that if we will obey God rightly, wee muſte giuegive ouer all our owne cuſtomes and maner of dealing, and not alledge one thing or other to make it go for good: but ſeeing our Lord hath ſpoken it, we muſt hold vsus ſimply to his word which he hath giuen vsus. Nowe remayneth to marke the worde that is ſet downe in that place: namely that wee muſt lay vp Gods doctrine as a treaſure in our hartes. For vnleſſe it be laide vp after that maner, it will neuer take liuely root: according as we ſhall ſee many, that will bee moued when they heare God ſpoken of, and be ſomwhat well diſpoſed: howbeit that diſpoſition is not throughly planted in them: and therefore we ſee that the fayth which appeared in them for a time, vaniſheth away. Then let vsus marke well, that wee hauehave neuer profited well in Gods ſchoole, till his worde be ſo deepely rooted in our harts (that is too ſay, till wee hauehave receyued it with ſuch a mind) as it is not a flightfull motion to allowe or like well of the thing that is told vsus, but a hartie affection ſettled vppon it in good earneſt. And that is the cauſe why it is oftentymes tolde vsus, that the ſeruice of God is inward and ſpirituall. For although wee had ſatiſfied the whole worlde, and all men thought vsus to be vtterly faultleſſe: yet might God iuſtly refuſe all this goodly outward ſhewe wherein men ſooth vsus, if the hart go not afore it. So then let vsus beare this ſaying in minde, that it behoueth vsus to lay vp Gods worde. And howe? Not to burie it: for if we beleeue with our hart vntounto rightuouſneſſe, wee muſt alſo confeſſe it with our mouth that wee may be ſafe. Then muſt Gods worde ſhewe it ſelfe: for if wee do not ſo, men may thinke that it is not in vsus. But yet for all that, the good woorkes which the faythfull do, muſt firſt proceede out of the ſayde hartie affection, and not of any flightfull and inconſtant motion. Furthermore the worde lay vp, will be well ynough vnderſtood, if wee take the ſimilitude of a treaſure, and applie it alſo as our Lorde Ieſus Chriſt dooth when he ſayeth, that if a man bee well ſtored of thinges, hee may fetche foorth whatſoeuer hee hath neede of, both for his owne houſeholde, and alſo for other mens vſe. For if a man bee ſo niggardly, that when he hath his Cheſtes full of money, and his garners and cellers throughly ſtored, he will both ſtarue himſelfe, and not releeue any other bodie: will menne ſay that ſuch a one knoweth too what purpoſe it ſerueth to be riche? No: but he is a ſtarke beaſt. Therefore let vsus vnderſtande, that our hoording muſt be to the end we may vſe it diſcretely, according as the cace ſhall require. And when wee hauehave the treaſure of the doctrine of ſaluation layd vp in our harts, we muſt not onelyonly pro-fite our ſelues by it, but alſo edifie our neighbours. Yea and let vsus beare in minde how Saint Paule ſayth, that the myſterie of fayth muſt bee kept in a good conſcience. Thus ye ſee in effect how we hauehave to note vponupon the ſayd text, that if wee will be learned in Gods worde, wee muſt not only conceyue ſome opinion of it in our brayne, but we muſt lay it vp diligently in our hartes, as an ineſtimable treaſure. Now let vsus come to that which Iob addeth. He ſayth, that if God be minded to do a thing, no man ſhal turn him from it. This is ſtill a continuing of the matter that he had in hande, namely that God vſed an abſolute power agaynſt him, ſo as there was no going to law with him to obteyne his right. But I hauehave tolde you that this is ouermuch. For although Iob knewe that God puniſhed him not for his ſinnes: yet ought hee too hauehave bin fully reſolued, that God is rightuous and vnpartiall in all his dooings. But he ſurmiſeth a lawleſſe power that hath nother rule nor meaſure with it, wherein hee doth God wrong. Neuertheleſſe the ſentence is true, if it bee applied as it ought to be: namely that God is alwayes at one poynt or in one mind, that is to ſay, that he is conſtant and vnuariable, and cannot be turned one way or other: according as we ſee that euē Balaam the lier was inforced to acknowledge that God is not like men, who chaunge their minds and are variable and inconſtant. Hath hee ſayd any thing (ſaith Balaam) which he performeth not? So this doctrine of it ſelfe is good, and the holy Scripture is full of that matter: but nowe muſt we applie it to our inſtruction. It ſerueth to two purpoſes: the one is, that when God hath ſpoken a thing, and promiſeth to be mercifull and fauourable to vsus, and to ſuccour vsus in all our needes: we muſt ſtedfaſtly beleeue it and reſt vponupon it, without any douting whither he will performe his promiſe or no. VVhy? for his truth is infallible. Likewiſe on the contrary part, if hee threaten vsus, wee muſt tremble, aſſuring our ſelues that it is not for vsus to dallie with ſuch a maſter. Thus yee ſee to what end all the things tend that are ſpoken in the holy Scripture, concerning Gods conſtancie and ſtedfaſtneſſe in executing his determination. VVe knowe that God vttereth his minde vntounto vsus when he auoucheth himſelfe to be pitifull, and that he receyueth vsus too merciemercy. Seeing then that our Lorde doth ſo call vsus vntounto him, it is not to beguile vsus and too foade vsus with ſome vayne hope. And therefore inaſmuch as we hauehave ſuch aſſurance of his good will, let vsus boldely ſtay and reſt therevppon. And why? For hee chaungeth not, though all the world ſhould make ſute to him, yet ſhould it not cauſe him too alter his mind. And by that meanes we may glorie againſt all that the diuell can deuiſe or practiſe: yea and although we ſee the whole worlde bent againſt Gods promiſes, yet ſhall we neuertheleſſe be alwayes at reſt, according alſo as wee ſee howe the holy Ghoſt armeth the faythfull with ſuch truſt, and teacheth them too defie all theyr enimies. Goto (ſayth he) lay your heades togither, and do the worſt you can: yet ſhall the thing that God hath promiſed, hold out to the end. Againe he ſayth, he will be neere at hande too vsus, and that when the diuell and men hauehave practized their vttermoſt agaynſt vsus, hee will beate downe all their defences. Then ſeeing it is ſo, we may deſpyſe all that our enimies can practiſe or deuiſe. And why? For in the ende they cannot withſtande God, nor let him too perfourine the thing that hee hath ſpoken. Thus ye ſee in what wiſe we ought to put this doctrine in vre, concerning the ſtedfaſtneſſe that is in God. Alſo let vsus beare in minde what hath bin ſayd concerning his threatnings: ſo that if he rebuke our vices, and bee ſo good too vsus as to warne vsus of them, let vsus not ſtand vnamendable in our miſdoings, but let euerie of vsus humble himſelfe, and looke well aboute him, and with all carefulneſſe indeuer too preuente the curſe which God hath tolde vsus of. For to that ende doth he make vsus to feele his wrath. I ſay it is to the ende hee woulde not bee conſtreyned to execute his wrath agaynſt vsus. Lo what the true vſe is of this doctrine, that God is always in one mind, and that no man can turne him from it. For the ſame cauſe alſo it is ſayde, that God hath ſpoken once, and that the Prophete heard theſe two things, namely that there are power and iudgement in God: as if he ſhould ſay, Lorde thou needeſt not too repeate thy wordes: for when thou haſt once ſpoken the woorde, it ought to ſuffiſe vsus, and it is as much as if wee had a hundred thouſande witneſſes, and that thou haddeſt neuer ceaſſed repeating and rehearſing the things that wee had once heard afore: we neede not to hauehave our eares beaten at ſo much. VVhy ſo? For Gods truth is ſo certaine that if there were no more but one ſillable of it, it were al one as if hee had a great volume of it. And yet notwithſtanding wee ſee howe our Lorde calleth vsus by ratifying hys promiſes, and is not contented to hauehave ſpoken once and away, but putteth vsus often in remembrance of the things that wee hauehave once heard, and will hauehave vsus taughte his goodneſſe all our life long. Seeing then that hee vſeth ſuch ouerabundantneſſe, it behoueth vsus to acknowledge hys infinite goodneſſe in applying himſelfe after that maner to our rudeneſſe: but yet muſt wee not take ſuch a boldeneſſe as to call in queſtion the thing that hee hath ſpoken [but once] and too diſpute whether a thing bee true or no, when God hath witneſſed it vntounto vsus. For wee muſt rather marke howe it is ſayd vntounto vsus in the Pſalme, that Gods ſayings are as ſiluer ſeuen tymes fined in the fornace, wherein there is neyther droſſe nor ſuperfluitie. They be not like the wordes of mortall men, who are dubble, and will eyther colour the wordes that they hauehave ſpoken, or vnſay them againe, or finde ſome ſuttle ſhifte to turne them another way. There is no ſuch thing at all in God. VVhy ſo? For his wordes are as ſiluer throughly fined, wherein there is no ſuperfluitie. This (ſay I) is the ſeale, that all the faythfull ought to ſet vntounto all the things which they heare at Gods mouth. So ſoone then as God hath ſpoken any thing, let vsus (according too that whiche hath bin touched alreadie) ſet this ſeale vntounto it, that there is nothing but truth and certeintie in it. For there is nothing but vntruth in mans minde, and yet God doth vsus the honour too make vsus his witneſſes: according as ſaint Iohn ſpeaketh of it, that whoſoeuer beleeueth in Ieſus Chriſt, hath ſette too his ſeale that God is ſoothfaſt. So then ſeeing that God doth vsus the honour, too make vsus his witneſſes althoughe there bee nothing but vanitie in vsus: ſo much the more ought we to bee inflamed too receyue obediently all things whiche wee heare of him, and to warrant our ſelues that they bee true. It followeth immediately, that he doth what ſoeuer his hart deſireth. Heere is one ſentence more whiche is verie true if it bee rightly vnderſtoode. True it is (as wee hauehave ſeene) that Iob did a niſſe in imagining that God vſed a lawleſſe power, and in that he could not imagin otherwiſe: but that God was minded to vtter his ſtrength with ſuch violence, as ſhould bee quite voyde of all reaſon. Surely (as I hauehave erſt declared) Iob purpoſed no ſuche blaſphemie in himſelfe: but heere the cace concerneth his former pangs which were ouerheadie. But nowe let vsus conſyder what profite redoundeth too vsus of this doctrine, that God doth whatſoeuer hee liketh. It behoueth vsus firſte and formoſt too knowe what the things are that God deſyreth or lyketh. VVe knowe that he cannot away with any vnrightuouſneſſe, and therefore his deſire or lyking muſt needes bee rightuous and full of equitie. Seeing it is ſo, let vsus learne to gloriſie him in all reſpects. And firſt of all, when we ſee things out of order in this worlde, and all ſeemeth too go otherwiſe than it ought too do: let vsus marke howe it is ſayd vntounto vsus, that God holdeth the reynes of the brydle, and that nothing is done whiche hee hath not foredetermined in his purpoſe. Oftentymes wee maye thinke the things to bee verie ſtraunge whiche are done, for our eyes are too weake ſighted too comprehende the infinite power of God. VVhat is to be done then? Let vsus conclude, that for ſo muche as God is rightuous, it becommeth vsus to allowe of all his dooings, although they fall not out too oure lyking. And although it ſeeme too vsus that God ought too woorke otherwyſe, yet let vsus ſubdue our owne reaſon, and holde it in ſuche bondage, as wee maye alwayes confeſſe, that God do the not anye thing whiche is not wroughte wyth iuſtice and vprightneſſe. Alſo let vsus heere with all marke particularly, that ſeeing God hath called vsus hee doth alſo diſpoſe oure welfare and faluation. For I ſpeake not nowe of all men in generall: but of the comfort which the faythfull may gather, when God hath once ſhewed himſelfe to them, and calleth them purpoſely to be his children, and vttereth his heart vntounto them as I hauehave ſayd afore. The faythfull then muſt not hang in doubt, or imagine that theyr ſaluation is in a mammering. VVhy ſo? For it is layde vp as a gage in the hande of God: and who can plucke it awaye from him? Therefore let the faythfull hardily bragge of their ſaluation. And why? For God is almightie, according as it is ſayde in the tenth of ſaint Iohn: The father who hath giuen you vntounto me is ſtronger than all. To what purpoſe doth Chriſt ſpeake ſo? It is to ſhew that our ſaluation dependeth not vponupon our ſelues, nor vponupon any creature, nor is let looce too all hazardes: but that God keepeth it as it were in his boſome, and that forſomuch as no man can ouercome him, wee bee ſure that wee ſhall neuer periſhe. And why? Bycauſe God hath the ordering of all things, and loueth our welfare in ſuche wyſe as hee will ſurely procure it. And thereof wee hauehave a good warrant by the Goſpell: and (which more is) wee hauehave a ſure pledge of it in our Lorde Ieſus Chriſt, who is giuen to vsus, to the ende that we being in him, ſhoulde be partakers both of his lyfe and of all his goodes. So then if this doctrine bee put in vre as it ought to bee, we ſee it is not only true and holy, but alſo exceeding profitable to vsus. Now hee addeth by and by after, God will bring too paſſe whatſoeuer bee bathe determined of mee, and there are many like things in him. Here Iob vſeth the worde that was expounded yeſterday. I ſaid that the worde ſignifieth two things: that is to wit, lawes, ſtatutes, ordinances, decrees, determinatiens, deſtinies, faſhions, or maners of dealing, or doing, order, trade, custome, guize, woont or ordinarie: and alſo a mannes prouiſion, liuing, ſustenance, foode, or nouriſhment. As now Iob faith, that God will go through wyth his ordinaunce or determination. Hys ſaying then is, hee will go through with mine ordinarie, or elſe, he will go through with my determination. Nowe although the ſignification of the wordes bee double: yet notwithſtanding, the circumſtaunce of the place ſheweth vsus what the ſenſe of them is: namely that Iob meeneth that God will bring to paſſe the thing that hee hath purpoſed of him. VVhereby he doth vsus to vnderſtande, that wee bee not gouerned here by fortune or haphazard. And why? for God hath determined what ſhal befal vsus. VVhen he did put vsus into the worlde, it was not to let vsus looce at rouers, and to let vsus walke at all aduenture: but hee determyned what ſhoulde become both of our lyfe and of our death. Therfore let vsus vnderſtand, that we walke in ſuch wiſe vnderunder the guyding of oure God, that (as our Lorde Ieſus Chriſt ſayeth) there cannot one heare fall from oure heade, but by his good will. For if his prouidence extend euen to the Sparrowes, and to the woormes of the earth: what doth it vntounto vsus whom hee eſteemeth muche more, as whome hee hath created and ſhaped after his owne Image and likeneſſe? Therefore it is an article which wee ought to marke well, that euerie of vsus hath his deſtinie: that is to ſay, that at ſuche tyme as God ſendeth vsus intoo this worlde, he hath alreadie ordeyned what he will hauehave done with vsus, and guideth vsus in ſuch wiſe, that our life is no more in our hande than is our death: inſomuch that it is to no purpoſe for vsus too vndertake one thing or other, bycauſe that in ſtead of going forwarde we ſhall go backe except God guide vsus. Thus ye ſee howe the faythfull may comforte themſelues wyth Gods prouidence. True it is that Iob did miſapplie this faying: for in his firſt pangs or fits (as a man may terme them) hee hath ſpoken heere as a man in deſpayre. Beholde (ſayth he) I know I am vtterly for lorne. And why? For God hath determined of mee what he thinketh good, and the ſame ſhal be accom-pliſhed, and it ſhall not boote mee to ſtriue againſt it. But ſurely, we muſt not beginne at that ende: but before wee ſpeake of Gods ordinaunce, let vsus firſt conſider his righ-tuouſneſſe, that wee may yeeld him his due glorie. Then let vsus not imagine the ſayd lawleſſe power in God, wherof I hauehave ſpoken heeretofore: for that were too make him lyke a Tyrant, and that were a curſed blaſphemie. Let vsus aſſure our ſelues that God in diſpoſing and ordering all things, vſeth a ſoueraine rule where by all other iuſtice and rightuouſneſſe muſte bee ſquared out. Neuertheleſſe wee muſt not do as theſe vaynglorious folke do, whiche argue agaynſt Gods prouidence and beginningleſſe election. For they ſee not the reaſon why God doth all things, they imagin it to be tirannicall. And what a blaſphemouſneſſe is that? Are not ſuch men worſe than diuels? They be moſt ignorant, and yet notwithſtanding, they be moſt buſie in ſeeking Gods ſecrets. True it is that they do perchance beare the countenance of great clerks: but in verie deed they be ſtarke beaſtes, and yet they will needs hauehave God to ſhew them a reaſon of all his doings: or elſe they will neuer graunt him that hee gouerneth all things heere bylowe, nor that hee hath chozen whom hee liſted to eternall life before the making of the worlde. So then let vsus keepe our ſelues from ſuch outrage: and in acknowledging that all Gods doings are rightful and good, let vsus marke that his woorkes ſhall oftentymes paſſe our vnderſtanding, and yet that wee muſt not therefore incounter his will. If God once do any thing: let vsus conclude that it is good. Yea (ſay they) but we ſee not the reaſon thereof. Surely whoſoeuer woulde make Gods will ſubiect to our reaſon, what dooth hee but rob him of his glory? For gods wil is the rule of all reaſon, and the fountaine of all rightuouſneſſe. Therefore let vsus hold our ſelues contented with it, and be ſo milde as to ſay, that God willeth not any thing whiche is not rightfull and indifferent. Further more when we once know generally the ſaid iuſtice and rightuouſneſſe: let vsus know alſo that God is ſo gracious vntounto vsus, as to ioyne and knit his iuſtice to our ſaluation, lyke as hee hath matched his mightineſſe with it alſo. VVhen we ſay that God is almightie: it is not only to honour him, but alſo to reſt vponupon him, that wee may bee inuincible agaynſt all temptation. For inaſmuch as Gods mightie power is infinite, hee can well mainteyne and preſerue vsus. In like cace is it with his rightuouſneſſe. Seeing then that there is as it were an inſeparable knot betwene Gods iuſtice and our ſaluation: let vsus begin at that poynt, to the ende that when wee ſay that God bringeth to paſſe what ſoeuer he liſteth, and that hee will perfourme whatſoeuer he hath determined of vsus: wee may alſo aſſure our ſelues that there is not any thing amiſſe in it, but that all things are ruled by wonderfull iuſtice and wiſedome. Furthermore if we will hauehave a breefe and familiar expoſition of this ſaying: let vsus marke that God hath foredetermined what he will hauehave done, both in reſpect of the euerlaſting ſaluatiō of our ſoules, & alſo in reſpect of this preſent life. As concerning the firſt, God choſe vsus for his children before the creation of the world. And wherevnto had he an eye in choozing of vsus, but onelyonly to his owne infinite merciemercy? For we bee of Adams corrupted lumpe. VVherefore did he preferre vsus before the reſt of his creatures (as ſayth Sainct Paule) by ſholing vsus out to make vsus more excellent than our fellowes? VVee deſerued to be caſt away and damned: and God hath vouchſafed too drawe vsus out of deſtruction. Yee ſee then that we ought to glorifie God for that determination, for ſomuch as it pleaſed him too chooſe vsus, and too call vsus too ſaluation, and to make vsus heyres of his kingdome. And this determination hath beene vttered to vsus in our Lorde Ieſus Chriſt: and if wee bee members of our Lorde Ieſus Chriſt, we bee ſure of our adoption. Then neede we not to ſeeke the regiſters for it a loft in heauen but let vsus content our ſelues with the aſſurance that he hath giuen vsus of it. For if a man that hath but the copie of an autentike regiſter, do content himſelfe with it: ought not wee when God hath declared his purpoſe concerning our ſaluation, ought not we (I ſay) to reſt vponupon it? Yee ſee then in what wiſe it behoueth vsus to ſettle our ſelues, foraſmuch as wee bee ſure that oure ſaluation is vnalterable, bycauſe God hath made his decree of it which cannot be chaunged. And as concerning his determination for this preſent lyfe, let vsus vnderſtande that God guideth all our ſteppes, and nothing happeneth too vsus by caſualtie: but hee fore ſetteth all things, ſo as we can neyther go, nor come, nor do any thing elſe otherwiſe than hee hath ordeyned. Therefore let vsus aſſure our ſelues, that ſeeing wee bee ſo in Gods protection, wee ſhall be well at eaſe: and ſeeing that hee watcheth ouer vsus, and hath a care of vsus, let vsus not myſtruſt that the diuell can winde about vsus, nor all our enimies beſide. For God will prouide for vsus, and can well skill too keepe vsus from all the attemptes that ſhall bee made agaynſt vsus. And this ought not onelyonly to comfort vsus, but alſo too giuegive vsus courage too goe through wyth our duetie, and too walke euerie man in his calling, not miſtruſting but that God will diſappoynt all the practizes and attemptes that ſhall bee made agaynſt vsus, and breake all the ſnares that men ſhall hauehave layde too catche vsus in. Is it not a goodneſſe that ought to rauiſh vsus, and amaze vsus, when wee ſee that God hath ſuch a care of vsus, and hath determined all things aboue which ſhall be done heere beneath? VVe be here as Froggs and Graſſehoppers, as the Prophet Eſay ſayth of vsus: and to be ſhort, wee ſhould be like mice in the ſtraw (as the Prouerbe ſayth) if God had not ſet an order aforehande what ſhoulde become of vsus. Nowe when we ſee this: wee may well ſay, I knowe that God is my ſauiour and father, for hee hathe my ſaluation in his hande, and will not ſuffer mee to periſh: and I ought to aſſure my ſelfe of it, ſeeing hee hathe promiſed it me. By and by Iob addeth, that there are many lyke things in him: as if hee ſhould ſay, agaynſt whome do I bend my ſelfe? For though all the world ſhould ſet it ſelfe agaynſt him, they ſhoulde win nothing by it: and as for mee, I am a poore woorme, and therefore it behoueth me to ſhrinke away. Surely hee doth well in ſo ſaying, if ſo bee that he yeelded God the honour and prayſe of rightuouſneſſe, yea euen in reſpecte of the afflictions that hee indured. But hee is ſo combered in hys minde, that he acknowledgeth not God to bee rightuous and full of equitie as hee ought to do. VVhat is too bee done then? On our part, when wee hauehave acknowledged our ſelues to bee cuerie one vnderunder the hande and guiding of God: let vsus beleeue alſo that the whole worlde is ſo in likewiſe: for if the diuell were not ſubiect to God, what a thing were it? VVee ſee with what rage hee commeth agaynſt vsus: and we ſee alſo howe furious the wicked ſort are: inſomuch as it may ſeeme that they ſhould ſwallow vsus vp: and they are as great and hideous ſtormes that come too ouer whelme vsus. Let vsus marke therefore that God not onelyonly keepeth his children vnderunder his protection too maintaine them: but alſo that hee ſo gouerneth the whole worlde, that the diuel (do what hee can) is not able to bring his practizes about, but that Gods prouidence is alwayes betwene him and home. Thus ye ſee howe we… ought to put this doctrine in vre. Nowe finally Iob ſayth, that hee is afrayde of God, and that the more hee thinketh vponupon him, the more he ſtandeth in doubt of him. For he hath ſoftned my hart (ſayth he) and the almightie hath amazed me. And the reaſon is, bycauſe he hath not cut me off through darkneſse, but hath hidden darkneſſe out of my preſence. There are that ſet downe this latter part of the text thus: that he hath not hidden: but it is cleane contrarie. This in effect is that which Iob ment to ſay. Firſt he affirmeth that hee is afrayde of god: & afterward addeth the reaſon, namely bicauſe God made him to feele his terrible maieſtie. In what wiſe? Verely (ſayth he) bycauſe I know I hauehave to do with him, and he is mine aduerſarie partie. I indure not mine afflictions as one that knoweth not from whence they come: but I know it to be the hande of God that perſecuteth me. That is the cauſe that I am ſo afrayde. And this text is greatly for our profite, if we can applie it as we ought to do. Firſt and formoſt it is not without cauſe, that Iob ſayth that he is afrayd of gods preſence, for that he maketh him to feel his maieſtie. For it is good reaſon, that as oft as we thinke vponupon God, wee ſhoulde bee touched and ſtriken in feare too ſtande in awe of his maieſtie. Yea and although God ſhewe himſelfe louing towardes vsus, and allure vsus to him, and after a maner cocker vsus as little babes: yet muſt wee not come vntounto him after ſuch a ſort, but that we muſt alwayes do it with feare and lowlineſſe. Then let vsus marke, that he which hath a right knowledge of God, wil be willing to come too him, yea and come to him in deede, reioycing in that hee knoweth him to be his father: and yet notwithſtanding, hee will alwayes behaue himſelfe lawfully and obediently towardes him to honour him. And that is the cauſe why it is ſayde in the fifth Pſalme, Lorde I will enter into thy Temple vponupon the multitude of thy mercies, and there worſhip in feare. This is it in effect which wee hauehave too note heere concerning the fearing of Gods Maieſtie. Herewithall let vsus knowe, that our feare muſt not bee ſuch as Iob ſpeakes of: that is too witte wee muſt not bee ſo afrayde of God, as to ſhunne his mightie power as a terrible thing to vsus, or to go about to hide our ſelues from him: but when we hauehave conceyued the ſayde feare of him, wee muſt alſo receyue comfort, aſſuring our ſelues that Gods minde is not to ſcare vsus from him, but too drawe vsus too him. And wee had neede too bee ſo beaten downe, conſidering the preſumptuouſneſſe that is in oure nature: for there is ſuche a pryde in vsus, as wee will neuer yeelde God his due honour, till oure fleſhe bee vtterly ſubdued and tamed. And howe muſt that be done? Euen by plaine force. For of our owne good will wee woulde neuer bee humble and meeke. God therefore is fayne too vſe violence in that behalfe, and too mortifie all that is of our fleſh, that we may bee as it were broken and broozed too ſtoupe vntoo him. Thys done, hee ſetteth vsus vp agayne, and is contented to ſhewe himſelfe to bee our father, too the ende wee ſhoulde honour him. Then is it not ment that wee ſhoulde bee ſtricken with ſuche a fearefulneſſe, as wee ſhoulde not knowe where too become: but that after wee hauehave honoured God wyth reuerent awe, wee ſhoulde alſo preace vntoo him vponupon the truſt of his manifolde goodneſſe. Yet notwithſtanding, that which Iob ſpeaketh heere is verie notable: that is to witte, that his conceyuing of ſuch fearefulneſſe, was bycauſe God had ſoftned his heart, and amazed him by perſecuting him. For heereby Iob doth vsus to vnderſtand, that although he had alwayes feared God: yet notwithſtanding foraſmuch as he was aſſaulted with ſuch temptations: he conceyueth ſuch a terrour as he wiſt not in a manner what God was. Nowe this importeth two poyntes. The one is, that of oure owne nature wee bee deafe and dull, ſo as wee knowe not what it is too feare God, (as hath beene ſayde alreadie) tyll he driue vsus too it by force. Yee ſee then that men become ſtoute lyke murtherers, vntill God hauehave well tamed them. And heereby wee ſee that it is more than neceſſarye for vsus to be afflicted. For otherwiſe we would play the looce Coltes, and we woulde not know what it is to obey God, or too yeelde him any ſubiection at all. Therefore hee is fayne too make vsus afrayde by the afflictions that hee ſendeth vsus. Marke that for one poynt. The other is, that the faythfull are erewhyles ſo aſtoniſhed at Gods iuſtice, as they bee ouerraught by it, yea and ſo ouertaken, as they bee vtterly diſmayde for a little while, as Iob was: howbeeit in the ende God releeueth them. And this is well woorthie to bee noted: For the Diuell vſeth two extremities that are in vsus. The one is our careleſneſſe, inſomuch that if God drawe vsus not to him by ſome violent maner: we fall aſleepe in our ſinnes. If the Diuell may winne that at our handes, he is well apayd: but if God wakeneth vsus, then doth the diuell labour to driue vsus to diſpayre. But it behoueth vsus too preuent ſuch policies. Therefore let vsus learne, that if Iob were ſtriken with ſo great feare, the like may well betyde vsus, or much more, except our Lorde do mortifie vsus. Heerewithall it behoueth vsus to marke after what maner men are brought to the ſayde feare and terrour. Experience ſheweth, that the ſame falleth not out alwayes. And for proofe therof, we ſhall ſee many naughtipackes that ceaſſe not to gnaſh their teeth againſt God, euen when hee ſmyteth vppon them with many blowes. There dooth God execute his vengeance vppon his enimies: and yet notwithſtanding, doo they amende for all that? HaueHave they their hartes any whit ſoftned by it? No: they become more ſpytefull and wicked than they were afore, inſomuch as thervpon they fall to kicking and ſpurning agaynſt God, like reſtie iades. Seeing then that afflictions cannot alwayes tame and ſubdue men, but that they take the bitte in their teeth to runne a heade agaynſt that way which God would hauehave them to go: let vsus lerne thereby, that it is not without cauſe that Iob ſayeth heere, that hee was afrayde bycauſe God had not cut him off in darkeneſſe. He ſetteth it downe here, Before the darkeneſſe, or in the preſence of darkneſſe: yea and worde for worde it is, Before the face of darkneſſe. And men hauehave miſexpounded it in this wiſe: That God had not cut me off before this miſerie happened to mee. Iob meeneth not ſo: but rather thus▪ God hath not cut me off as it were in couert: the afflictions that I indure are not vnknowne, as men oftentymes (when they hauehave any greefe or trouble) know not whence it commeth. And afterward he addeth: He hath hidden the darkeneſſe of my preſence. But here ſome bodie hath corrupted the Text, by ſetting it downe, Hee hath not hidden, whereas contrarywiſe it is ſayde, hee hath hidden the darkeneſſe, &c. that is to ſay, he conſtreyneth me to come before him. And like an offender that is led by violence before a Iudge, woulde fayne ſcape if hee wiſt how to ſhift himſelfe away, or if hee were in ſome corner alone, he woulde cut his owne throte, and become hys owne hangman in diſpatching himſelfe, and yet notwythſtanding muſt ſpite of his hart appeare before the iudge, and heare his ſentence of condemnation: Euen ſo doth Iob ſhewe that hee himſelfe was delt with: that is to ſaye, it is not in hucker mucker (ſayth he) that I am afflicted: I cannot ſay, ſee the miſchaunce: for God ſheweth himſelfe to be mine aduerſarie, and maketh me to feele that it is he to whome I muſt yeeld mine account, and he hath ſhewed me his hande. And this is a very notable poynt. For we ſee oftentimes that men are ſmally touched with the feare of god, when he ſheweth himſelfe by afflictions. I report me hereof to Pharao, and the Aegyptians. For dyd God euer vſe ſharper ſcourges than thoſe were? And yet notwithſtanding, it is to be ſeene, that they hardened themſelues agaynſt them. And why? Truely they knew at all times that it was the hande of God: but that knowledge did ſoone vaniſh away, and they were ſo dazeled in themſelues, or rather the diuel had ſo bewitched them, as they thought they had none other enemies but Moiſes and Aaron. But God ſhewed them full well, that when he ſhetteth men vp, they muſt needes feele his hande, yea and they muſt be fayne (ſpite of theyr teeth) too knowe that he is their iudge, & that he is ſtrong ynough to tame them, yea and to ouerthrow them, and breake them all to peeces. And therefore let vsus pray God, that if he ſmite vsus with his hand, hee ſuffer vsus not too fall too ſturdineſſe againſt him, according alſo as Moyſes ſpeaketh: but that we may open our eyes, to ſee that it is he which chaſtiſeth vsus, and that we may not be ſo blockiſh and ſtubborne, as not to knowe his hande. For whereas it is ſayde by the Prophet, that they looked not too the hande that ſmote them: it is to ſhewe vsus, that that ſtubborne people was not woonne by Gods ſcourges. Now let vsus beware that the ſame happen not vntounto vsus: but let vsus pray God, that when hee hathe made vsus to feele his mightie hande, too humble vsus withall: he ſuffer vsus not to bee vnamendable, but graunt vsus the grace not too bee ſo ſwallowed vp of heauineſſe, as that wee ſhoulde bee ſcared away from him to ſhunne him, but rather ſo drawe vsus vntoo him, that vppon truſt that as it is in his power to bring to the graue, ſo alſo he can plucke vsus thence againe, we may ſay with the Prophete, The Lorde wyll quicken vsus the third daye, and though wee bee deade for a tyme, yet we ſhall bee made alyue agayne by hys goodneſſe. Therefore, let vsus alwayes repayre vntoo hym that hathe wounded vsus, aſſuring oure ſelues that hee is the ſoueraine Surgion, who wyll helpe vsus for our Lorde Ieſus Chriſtes ſake.

Nowe let vsus fall downe before the face of our good God, with acknowledgement of our faults, praying hym to make vsus ſo too feele them, as wee may alwayes returne right vntounto hym: yea euen with ſuche affection, as all our minde may bee applyed therevntoo, and that wee beeing aſſured that he will bee fauourable to vsus, may call vppon him, deſiring him that when hee hath forgiuen vsus our ſinnes paſt, he will ſo guide vsus all our life after, as all our whole labour may be to ſerue to his glory. And ſo let vsus al ſay, Almighty God our heauenly father. &c.

Sermons on Job, Sermons · Chapter 23

p. 450The .lxxxviij. Sermon, which is the first vponupon the .xxiij. Chapter.

The .lxxxix. Sermon, which is the ſecond vponupon the .xxiij. Chapter.

The .xc. Sermon, which is the thirde vponupon the .xxiij. Chaper.

The .lxxxviij. Sermon, which is the first vponupon the .xxiij. Chapter.